| ||||||||
|
±×¸®½ºµµ±³°¡ ¼¾ç¿¡¼ ½Â¸®ÇÑ ÀÌÀ¯ ±×¸®½ºµµ±³°¡ Ãʱ⿡ ŸÇùÇÑ °Íµé 1. ±×¸®½ºÀÎÀÇ ¿µÇâ 2. ·Î¸¶ÀÎÀÇ ¿µÇâ |
Á¦ 195 Æí
| Paper
195 After Pentecost | |
195:0.1 ¿À¼øÀý¿¡
º£µå·Î°¡ ¼³±³ÇÑ °á°ú´Â Çϴóª¶ó º¹À½À» ¼±Æ÷Çϱâ À§ÇÑ ±×µéÀÇ ³ë·Â¿¡¼ ´ëºÎºÐÀÇ »çµµµéÀÇ ¹Ì·¡ Á¤Ã¥µé°ú °èȹµéÀ» °áÁ¤ÇÑ
°ÍÀÌ µÇ¾ú´Ù. º£µå·Î´Â ±âµ¶±³È¸ÀÇ ÁøÁ¤ÇÑ Ã¢½ÃÀÚ¿´´Ù; ¹Ù¿ïÀº ±âµ¶±³ÀÇ ¼Ò½ÄÀ» À̹æÀε鿡°Ô °¡Á®°¬°í, ±×¸®½ºÀÎ ½ÅÀÚµéÀº
À̸¦ ¿Â ·Î¸¶ Á¦±¹À¸·Î °¡Á®°¬´Ù.
| The results
of Peter's preaching on the day of Pentecost were such as to decide
the future policies, and to determine the plans, of the majority
of the apostles in their efforts to proclaim the gospel of the kingdom.
Peter was the real founder of the Christian church; Paul carried
the Christian message to the gentiles, and the Greek believers carried
it to the whole Roman Empire. | |
195:0.2 ºñ·Ï
ÀüÅë¿¡ ¾ô¸ÅÀÌ°í »çÁ¦µéÀÇ Áö¹èÇÏ¿¡ ÀÖ´ø È÷ºê¸®ÀεéÀº ÇÑ ¹ÎÁ·À¸·Î¼, Çϳª´Ô ¾Æ¹öÁö¿Í Àΰ£ÀÇ ÇüÁ¦»ç¶û¿¡ ´ëÇÑ ¿¹¼öÀÇ
º¹À½ ¶Ç´Â º£µå·Î¿Í ¹Ù¿ïÀÌ ±×¸®½ºµµÀÇ ºÎÈ°°ú ½ÂõÀ» ¼±Æ÷ÇÑ °Í(ÈÄÀÏ¿¡ ±âµ¶±³)À» ¹Þ¾ÆµéÀ̱⸦ °ÅºÎÇ߾, ·Î¸¶ Á¦±¹ÀÇ
³ª¸ÓÁö Áö¿ªÀº ¼¼È÷ Àü°³µÇ´Â ±âµ¶±³ÀÇ °¡¸£Ä§À» ¼ö¿ëÇÏ´Â °ÍÀ¸·Î ³ªÅ¸³µ´Ù. ¼¾ç ¹®¸íÀº ÀÌ ½Ã±â¿¡ ÁöÀû(ò±îÜ)À̾ú°í,
ÀüÀï¿¡ ÁöÃÄ ÀÖ¾úÀ¸¸ç, ¸ðµç ±âÁ¸ Á¾±³¿Í ¿ìÁÖ Ã¶Çп¡ ´ëÇÏ¿© öÀúÈ÷ ȸÀÇÀûÀ̾ú´Ù. ±×¸®½º ¹®ÈÀÇ ¼öÇýÀÚÀÎ ¼¾ç ¹ÎÁ·µéÀº
°ú°ÅÀÇ À§´ëÇÑ Á¸°æ¹Þ´Â ÀüÅëÀ» °¡Áö°í ÀÖ¾ú´Ù. ±×µéÀº öÇС¤¿¹¼ú¡¤¹®Çп¡¼, ±×¸®°í Á¤Ä¡ ¹ßÀü¿¡¼, Å« ¾÷ÀûÀ» ÀÌ·é
À¯»êÀ» »ý°¢ÇØ º¼ ¼ö ÀÖ¾ú´Ù. ±×·¯³ª ÀÌ ¸ðµç ¾÷Àû°ú ÇÔ²², ±×µé¿¡°Ô È¥À» ¸¸Á·½ÃÅ°´Â Á¾±³°¡ ¾ø¾ú´Ù. ±×µéÀÇ ¿µÀû
°¥ÁõÀº ¿©ÀüÈ÷ ¸¸Á·½º·´Áö ¸øÇß´Ù.
| Although the
tradition-bound and priest-ridden Hebrews, as a people, refused
to accept either Jesus' gospel of the fatherhood of God and the
brotherhood of man or Peter's and Paul's proclamation of the resurrection
and ascension of Christ (subsequent Christianity), the rest of the
Roman Empire was found to be receptive to the evolving Christian
teachings. Western civilization was at this time intellectual, war
weary, and thoroughly skeptical of all existing religions and universe
philosophies. The peoples of the Western world, the beneficiaries
of Greek culture, had a revered tradition of a great past. They
could contemplate the inheritance of great accomplishments in philosophy,
art, literature, and political progress. But with all these achievements
they had no soul-satisfying religion. Their spiritual longings remained
unsatisfied. | |
195:0.3 ±×·¯ÇÑ
Àΰ£»çȸÀÇ ¹«´ë¿¡, ±âµ¶±³ÀÇ ¸Þ½ÃÁö¿¡ ´ã°Ü ÀÖ´Â ¿¹¼öÀÇ °¡¸£Ä§µéÀÌ °©Àڱ⠹оî´ÚÃÆ´Ù. ÀÌ·¸°Ô »õ·Î¿î »îÀÇ Áú¼°¡ ÀÌ
¼¾ç ¹ÎÁ·µéÀÇ °£ÀýÇÑ ¸¶À½¿¡ Á¦½ÃµÇ¾ú´Ù. ÀÌ »óȲÀº ´õ ¿À·¡µÈ Á¾±³ °ü½À°ú ¿¹¼ö°¡ ¼¼»ó¿¡ ÁÖ´Â ¸Þ½ÃÁö¿¡ ´ëÇÑ »õ·Î¿î
±âµ¶±³Àû Çؼ® »çÀÌ¿¡ Áï°¢ÀûÀÎ °¥µîÀ» ¾ß±âÇß´Ù. ±×·¯ÇÑ °¥µîÀº »õ·Î¿î °ÍÀÌµç ¿À·¡µÈ °ÍÀ̵ç ÇϳªÀÇ °áÁ¤Àû ½Â¸®µçÁö,
¾Æ´Ï¸é ¾î´À Á¤µµÀÇ Æ²¸²¾ø´Â ŸÇùÀ» °¡Á®¿Â´Ù. ¿ª»ç´Â ±× ÅõÀïÀÌ Å¸ÇùÀ¸·Î ³¡³µ´Ù´Â °ÍÀ» º¸¿©ÁØ´Ù. ±âµ¶±³´Â ³Ê¹« ¸¹Àº
°ÍÀ» ÁÖÁ¦³Ñ°Ô ´ãÀ¸·Á Ç߱⠶§¹®¿¡ ¾î´À ¹ÎÁ·µµ ÇÑ µÎ ¼¼´ë¿¡ µ¿ÈµÉ ¼ö ¾ø¾ú´Ù. ±âµ¶±³´Â ¿¹¼ö°¡ »ç¶÷ÀÇ È¥¿¡ Á¦½ÃÇÑ
°Íó·³ ´Ü¼øÇÑ ¿µÀû È£¼Ò°¡ ¾Æ´Ï¾ú´Ù. Á¾±³ ¿¹½Ä, ±³À°, ¸¶¹ý, ÀǼú, ¿¹¼ú, ¹®ÇÐ, ¹ý·ü, Á¤ºÎ, µµ´ö, ¼º(àõ)
±ÔÁ¦, ÀϺδÙóÁ¦, ±×¸®°í ¾î´À Á¤µµ·Î ³ë¿¹ Á¦µµ¿¡ ´ëÇؼµµ, ÀÏÂïºÎÅÍ ºÐ¸íÇÑ Åµµ¸¦ ÃëÇß´Ù. ±âµ¶±³´Â »õ·Î¿î Á¾±³°¡
¾Æ´Ï¶ó¡ª¿Â ·Î¸¶ Á¦±¹°ú µ¿¾ç Àüü°¡ ±â´Ù¸®°í ÀÖ´ø ¾î¶² °ÍÀÌ ¾Æ´Ï¶ó¡ª»õ·Î¿î üÁ¦ÀÇ Àΰ£ »çȸ·Î¼ ³ªÅ¸³µ´Ù. ±×·¯ÇÑ
Çã¼¼·Î¼, ±âµ¶±³´Â ¿À·£ ¼¼¿ù¿¡ °ÉÄ£ »çȸÀû¤ýµµ´öÀû Ãæµ¹À» ±ÞÈ÷ ÀçÃËÇÏ¿´´Ù. ¿¹¼öÀÇ ÀÌ»óÀº ±×¸®½º öÇÐÀÌ ´Ù½Ã Çؼ®ÇÏ°í
±âµ¶±³ ¾È¿¡¼ »çȸ¿¡ ÆÛÁø ¹Ù¿Í °°ÀÌ, ÀÌÁ¦ ¼¾ç ¹®¸íÀÇ À±¸®¤ýµµ´ö¤ýÁ¾±³¿¡ ±¸Ã¼ÀûÀ¸·Î ³ªÅ¸³ ÀηùÀÇ ÀüÅë¿¡ ´ë´ãÇÏ°Ô
µµÀüÇÏ¿´´Ù.
| Upon such a
stage of human society the teachings of Jesus, embraced in the Christian
message, were suddenly thrust. A new order of living was thus presented
to the hungry hearts of these Western peoples. This situation meant
immediate conflict between the older religious practices and the
new Christianized version of Jesus' message to the world. Such a
conflict must result in either decided victory for the new or for
the old or in some degree of compromise. History shows that the
struggle ended in compromise. Christianity presumed to embrace too
much for any one people to assimilate in one or two generations.
It was not a simple spiritual appeal, such as Jesus had presented
to the souls of men; it early struck a decided attitude on religious
rituals, education, magic, medicine, art, literature, law, government,
morals, sex regulation, polygamy, and, in limited degree, even slavery.
Christianity came not merely as a new religion¡ªsomething all the
Roman Empire and all the Orient were waiting for¡ªbut as a new order
of human society. And as such a pretension it quickly precipitated
the social-moral clash of the ages. The ideals of Jesus, as they
were reinterpreted by Greek philosophy and socialized in Christianity,
now boldly challenged the traditions of the human race embodied
in the ethics, morality, and religions of Western civilization.
| |
195:0.4 óÀ½¿¡,
±âµ¶±³´Â ¿ÀÁ÷ ³·Àº »çȸ, °æÁ¦ °èÃþ¸¸ °³Á¾½ÃÄ×´Ù. ±×·¯³ª 2¼¼±â ÃÊ°¡ µÇÀÚ, ±×¸®½º¤ý·Î¸¶ ¹®ÈÀÇ ÃÖ»ó ºÎºÐÀº ÀÌ
»õ·Î¿î üÁ¦ÀÇ ±âµ¶±³ ½Å¾Ó, »ç´Â ¸ñÀû°ú Á¸Àç ¸ñÇ¥¿¡ ´ëÇÑ ÀÌ »õ·Î¿î °³³äÀ¸·Î ÇâÇÏ°í ÀÖ¾ú´Ù.
| At first, Christianity
won as converts only the lower social and economic strata. But by
the beginning of the second century the very best of Greco-Roman
culture was increasingly turning to this new order of Christian
belief, this new concept of the purpose of living and the goal of
existence. | |
195:0.5 ¾î¶»°Ô
À¯´ëÀÎÀÇ ¶¥¿¡¼ ÅÂ¾î³ ÀÌ »õ·Î¿î ¸Þ½ÃÁö°¡, ÀÚ½ÅÀÌ ÅÂ¾î³ ¶¥¿¡¼´Â °ÅÀÇ ½ÇÆÐÇߴµ¥, ¾î¶»°Ô ±×·¸°Ô »¡¸®, È¿°úÀûÀ¸·Î
·Î¸¶ Á¦±¹ÀÇ ÃÖ°í Áö¼ºµéÀ» »ç·ÎÀâÀ» ¼ö ÀÖ¾úÀ»±î? ±âµ¶±³°¡ öÇÐÀû Á¾±³¿Í ½Åºñ Á¾Æĵ鿡°Ô ½Â¸®ÇÑ °ÍÀº ´ÙÀ½ ÀÌÀ¯ ¶§¹®À̾ú´Ù:
| How did this
new message of Jewish origin, which had almost failed in the land
of its birth, so quickly and effectively capture the very best minds
of the Roman Empire? The triumph of Christianity over the philosophic
religions and the mystery cults was due to: | |
1. Á¶Á÷. ¹Ù¿ïÀº
À§´ëÇÑ Á¶Á÷°¡¿´°í ±× ÈÄ°èÀÚµéÀº ±×°¡ ½ÃÀÛÇÑ ¼Óµµ¸¦ À¯ÁöÇß´Ù.
| Organization.
Paul was a great organizer and his successors kept up the pace he
set. | |
2. ±âµ¶±³´Â ¿ÏÀüÈ÷
Çï¶óÈ µÇ¾ú´Ù. È÷ºê¸® ½ÅÇÐÀÇ Á¤Á¡»Ó ¾Æ´Ï¶ó ±×¸®½º öÇÐÀÇ ÃÖ°í¸¦ ´ã¾Ò´Ù.
| Christianity
was thoroughly Hellenized. It embraced the best in Greek philosophy
as well as the cream of Hebrew theology. | |
3. ±×·¯³ª ¹«¾ùº¸´Ùµµ,
±âµ¶±³´Â »õ·Ó°í À§´ëÇÑ ÀÌ»ó, ¿¹¼ö ¼ö¿© »îÀÇ ¹ÝÇâ°ú ¸ðµç Àηù¸¦ À§ÇÑ ±¸¿øÀÇ ¸Þ½ÃÁö¸¦ ¹Ý¿µÇÏ´Â °ÍÀ» ´ã°í ÀÖ¾ú´Ù.
| But best of
all, it contained a new and great ideal, the echo of the life bestowal
of Jesus and the reflection of his message of salvation for all
mankind. | |
4. ±âµ¶±³ÀÇ ÁöµµÀÚµéÀº
¹ÌÆ®¶ó±³¿Í ±â²¨ÀÌ Å¸ÇùÇؼ, ¹ÌÆ®¶ó±³ ÃßÁ¾ÀÚµé °¡¿îµ¥ »ó±ÞÀÇ Àý¹ÝÀÌ ¾ÈƼ¿Á Á¾ÆÄ·Î ÀüÇâµÇµµ·Ï ÇÏ¿´´Ù.
| The Christian
leaders were willing to make such compromises with Mithraism that
the better half of its adherents were won over to the Antioch cult. | |
5. ¸¶Âù°¡Áö·Î, ´ÙÀ½
¼¼´ë¿Í ÈÄÀÏÀÇ ±âµ¶±³ ÁöµµÀÚµéÀº À̱³µµ¿Í ±×·¸°Ô ´õ ŸÇùÇß°í, ±×·¡¼ ·Î¸¶ÀÇ È²Á¦ ÄܽºÅºÆ¾±îÁöµµ »õ·Î¿î Á¾±³¿¡ ¼³µæµÇ¾ú´Ù.
| Likewise did
the next and later generations of Christian leaders make such further
compromises with paganism that even the Roman emperor Constantine
was won to the new religion. | |
195:0.11 ±×·¯³ª
±âµ¶±³ÀεéÀº À̱³µµµé¿¡°Ô Çï¶óÈµÈ ¹öÀüÀÇ ¹Ù¿ï½Ä ±âµ¶±³¸¦ ¹Þ¾ÆµéÀ̵µ·Ï °¿äÇÏ¸é¼ À̱³µµµéÀÇ ÀǽÄÇà»ç¸¦ ¹Þ¾Æµé¿´´Ù´Â
Á¡¿¡¼ À̱³µµµé°ú Àçºü¸¥ Çù»óÀ» Çß´Ù. »ç½Ç ¹ÌÆ®¶ó Á¾ÆÄ¿Í °Å·¡ÇÑ °Íº¸´Ù À̱³µµµé°ú ´õ À¯ÀÍÇÑ Çù»óÀ» ÇÑ ¼ÀÀÌ´Ù.
±×·¯³ª ÃʱâÀÇ Å¸Çù¿¡¼, ±âµ¶±³ÀεéÀº Æ丣½Ã¾Æ ½Åºñ±³ÀÇ ¿ª°Ü¿î ºÎµµ´ö°ú ºñ³¹ÞÀ» ¸¸ÇÑ ¼ö¸¹Àº dz½ÀÀ» Á¦°ÅÇÏ´Â µ¥ ¼º°øÇß´Ù´Â
Á¡¿¡¼ Á¤º¹ÀÚº¸´Ù ´õ ¸¹Àº ¼º°ú¸¦ °ÅµÎ¾ú´Ù.
| But the Christians
made a shrewd bargain with the pagans in that they adopted the ritualistic
pageantry of the pagan while compelling the pagan to accept the
Hellenized version of Pauline Christianity. They made a better bargain
with the pagans than they did with the Mithraic cult, but even in
that earlier compromise they came off more than conquerors in that
they succeeded in eliminating the gross immoralities and also numerous
other reprehensible practices of the Persian mystery. | |
195:0.12 ÁöÇý·Î¿üµç
±×·¸Áö ¾Ê¾Òµç, ±âµ¶±³ÀÇ ÀÌ Ãʱâ ÁöµµÀÚµéÀº ¿¹¼öÀÇ ¸¹Àº °³³äÀ» ±¸ÇÏ°í ÃËÁøÇÏ·Á´Â ³ë·Â¿¡¼ ÀǵµÀûÀ¸·Î ŸÇùÇß°í, ±×µéÀº
´ë´ÜÈ÷ ¼º°øÇß´Ù. ±×·¯³ª ¿ÀÇØÇÏÁö ¸»¶ó! ÀÌ·¸°Ô ŸÇùµÈ ÁÖ(ñ«)ÀÇ ÀÌ»óÀº ¿©ÀüÈ÷ ±×ÀÇ º¹À½ ¼Ó¿¡ ÀáÀÚ°í ÀÖÀ¸¸ç, ±Ã±Ø¿¡
¼¼»ó¿¡ ´ëÇÏ¿© ¿ÂÀüÇÑ ´É·ÂÀ¸·Î È®°íÇØÁú °ÍÀÌ´Ù.
| Wisely or unwisely,
these early leaders of Christianity deliberately compromised the
ideals of Jesus in an effort to save and further many of his ideas.
And they were eminently successful. But mistake not! these compromised
ideals of the Master are still latent in his gospel, and they will
eventually assert their full power upon the world. | |
195:0.13 ÀÌ·¸°Ô
±âµ¶±³°¡ À̱³ÈµÊÀ¸·Î ¿¾ üÁ¦´Â ¿¹½Ä ¼ºÁúÀ» Áö´Ñ ¸¹Àº ÇÏÂúÀº ½Â¸®¸¦ °ÅµÎ¾úÁö¸¸, ±âµ¶±³´Â ´ÙÀ½°ú °°Àº ÀÌÀ¯·Î ¿ìÀ§¸¦
Á¡Çß´Ù:
| By this paganization
of Christianity the old order won many minor victories of a ritualistic
nature, but the Christians gained the ascendancy in that: | |
1. Àΰ£ÀÇ µµ´ö¸é¿¡¼
»õ·Ó°í ¾öû³ª°Ô ³ôÀº ±âÁØÀ» ºÎ¸£Â¢¾ú´Ù.
| A new and enormously
higher note in human morals was struck. | |
2. »õ·Ó°í Å©°Ô È®´ëµÈ
Çϳª´Ô °³³äÀ» ¼¼»ó¿¡ ÁÖ¾ú´Ù.
| A new and greatly
enlarged concept of God was given to the world. | |
3. ºÒ¸êÀÇ Èñ¸ÁÀº
¼¼»ó¿¡ ÀÎÁ¤¹Þ´Â Á¾±³ÀÇ º¸ÁõÀÇ ÀϺΰ¡ µÇ¾ú´Ù.
| The hope of
immortality became a part of the assurance of a recognized religion.
| |
4. ³ª»ç·¿ ¿¹¼ö¸¦
Àΰ£ÀÇ °¥±ÞÇÑ È¥¿¡°Ô ÁÖ¾ú´Ù.
| Jesus of Nazareth
was given to man's hungry soul. | |
195:0.18 ¿¹¼ö°¡
°¡¸£Ä£ ¸¹Àº À§´ëÇÑ Áø¸®µéÀº ÀÌ ÃʱâÀÇ Å¸Çù¿¡¼ °ÅÀÇ »ç¶óÁ³À¸¸ç, »ç¶÷ÀÇ ¾Æµé(Son of Man)ÀÇ »î°ú °¡¸£Ä§Àº
¹Ù¿ïÆÇ Çؼ®À¸·Î ¹Ù²î¾îÁ®, À̱³ÈµÈ ÀÌ ±âµ¶±³ÀÇ Á¾±³ ¾È¿¡ ¿©ÀüÈ÷ ÀáÀÚ°í ÀÖ´Ù. ±×¸®°í ¹Ìó À̱³ÈµÇ±â Àü¿¡µµ ±âµ¶±³´Â
¸ÕÀú öÀúÈ÷ Çï¶óȵǾú´Ù. ±âµ¶±³´Â ±×¸®½ºÀο¡°Ô ¸¹Àº ºúÀ» Áö°í ÀÖ´Ù. ÀÌÁýÆ®¿¡¼ ¿Â ±×¸®½ºÀÎÀÌ ´ÏÄɾƿ¡¼ ¾ÆÁÖ ¿ë°¨ÇÏ°Ô
ÀϾ, ¾ÆÁÖ µÎ·Á¿ò ¾øÀÌ ÀÌ Áýȸ¿¡ µµÀüÇß°í, ±×·¡¼ ±× Áýȸ´Â ¿¹¼öÀÇ ¼ö¿©¿¡ °üÇÑ Âü Áø½ÇÀÌ ¼¼»ó¿¡¼ »ç¶óÁú
À§Çè¿¡ ºüÁöÁö ¸øÇÏ°Ô ÇÏ¿© ¿¹¼öÀÇ º»¼º¿¡ °üÇÑ °³³äÀ» °¨È÷ È帴ÇÏ°Ô ¸¸µéÁö ¸øÇß´Ù. ÀÌ ±×¸®½ºÀÎÀÇ À̸§Àº ¾ÆŸ³ª½Ã¿ì½º¿´°í,
ÀÌ ½ÅÀÚÀÇ ¿õº¯°ú ³í¸®°¡ ¾Æ´Ï¾ú´Ù¸é, ¾Æ¸®¿ì½ºÀÇ ½ÅÁ¶°¡ ½Â¸®ÇßÀ» °ÍÀÌ´Ù. *
¾ÆŸ³ª½Ã¿ì½º ½ÅÁ¶ *¾Æ¸®¿ì½º
³íÀï
| Many of the
great truths taught by Jesus were almost lost in these early compromises,
but they yet slumber in this religion of paganized Christianity,
which was in turn the Pauline version of the life and teachings
of the Son of Man. And Christianity, even before it was paganized,
was first thoroughly Hellenized. Christianity owes much, very much,
to the Greeks. It was a Greek, from Egypt, who so bravely stood
up at Nicaea and so fearlessly challenged this assembly that it
dared not so obscure the concept of the nature of Jesus that the
real truth of his bestowal might have been in danger of being lost
to the world. This Greek's name was Athanasius, and but for the
eloquence and the logic of this believer, the persuasions of Arius
would have triumphed. |
195:1.1 ±âµ¶±³ÀÇ Çï¶óÈ´Â »çµµ ¹Ù¿ïÀÌ ¾Æµ¥³×¿¡¼
¾Æ·¹¿ÀÆı¸½º[1] ÀÇȸ ¾Õ¿¡ ¼¼, ¾Æµ¥³× »ç¶÷µé¿¡°Ô ¡°¾Ë ¼ö ¾ø´Â Çϳª´Ô¡±¿¡ ´ëÇØ À̾߱âÇÑ ±× Áß´ëÇÑ ³¯¿¡ º»°ÝÀûÀ¸·Î
½ÃÀ۵Ǿú´Ù. ±×°÷ ¾ÆÅ©·ÎÆú¸®½ºÀÇ ±×´Ã ¾Æ·¡¿¡¼, ÀÌ ·Î¸¶ ½Ã¹ÎÀº À¯´ëÀÎÀÇ ¶¥ÀÎ °¥¸±¸®¿¡¼ ½ÃÀÛµÈ »õ·Î¿î Á¾±³¿¡
´ëÇÑ ÀڽŠÇؼ®À» ¼±Æ÷Çß´Ù. ±×¸®°í ±×¸®½ºÀÎÀÇ Ã¶Çаú ¿¹¼öÀÇ °¡¸£Ä§ »çÀÌ¿¡´Â ¹¦ÇÏ°Ô ºñ½ÁÇÑ °ÍÀÌ ÀÖ¾ú´Ù. ±×°Íµé¿¡´Â
°øÅëµÈ ¸ñÇ¥°¡ ÀÖ¾ú´Ù¡ªµÑ ´Ù °³ÀÎÀÇ µîÀåÀ» °Ü³ÉÇß´Ù. ±×¸®½ºÀÎÀº »çȸÀû¤ýÁ¤Ä¡Àû µîÀåÀ̾ú´Ù; ¿¹¼ö´Â µµ´öÀû¤ý¿µÀû
µîÀåÀ̾ú´Ù. ±×¸®½ºÀÎÀº Á¤Ä¡Àû ÀÚÀ¯·Î À̲ô´Â ÁöÀû ÀÚÀ¯ÁÖÀǸ¦ °¡¸£ÃÆ´Ù; ¿¹¼ö´Â Á¾±³Àû ÇعæÀ¸·Î ÀεµÇÏ´Â ¿µÀû ÀÚÀ¯ÁÖÀǸ¦
°¡¸£ÃÆ´Ù. ÀÌ µÎ °³³äÀÌ Çѵ¥ ¸ð¿© Àΰ£ÀÇ ÀÚÀ¯¸¦ À§ÇÑ »õ·Ó°í °·ÂÇÑ ÇåÀåÀÌ µÇ¾ú´Ù; ±×°ÍµéÀº Àΰ£ÀÇ »çȸÀû,
Á¤Ä¡Àû, ¿µÀû ÇعæÀÇ ÀüÁ¶°¡ µÇ¾ú´Ù. | 1. Influence of the Greeks The Hellenization of Christianity started in earnest on that eventful day when the Apostle Paul stood before the council of the Areopagus in Athens and told the Athenians about " the Unknown God. " There, under the shadow of the Acropolis, this Roman citizen proclaimed to these Greeks his version of the new religion which had taken origin in the Jewish land of Galilee. And there was something strangely alike in Greek philosophy and many of the teachings of Jesus. They had a common goal¡ªboth aimed at the emergence of the individual. The Greek, at social and political emergence; Jesus, at moral and spiritual emergence. The Greek taught intellectual liberalism leading to political freedom; Jesus taught spiritual liberalism leading to religious liberty. These two ideas put together constituted a new and mighty charter for human freedom; they presaged man's social, political, and spiritual liberty. | |
195:1.2 ±âµ¶±³´Â
ÁÖ·Î µÎ °¡Áö ¶§¹®¿¡ Á¸ÀçÇÏ°Ô µÇ¾ú°í, °æÀïÇÏ´Â ¸ðµç ´Ù¸¥ Á¾±³¸¦ ÀÌ°å´Ù:
| Christianity
came into existence and triumphed over all contending religions
primarily because of two things: | |
1. ±×¸®½º Áö¼ºÀÎÀº
À¯´ëÀο¡°Ô¼Á¶Â÷ »õ·Ó°í ÁÁÀº °³³äÀ» ±â²¨ÀÌ ºô·È´Ù.
| The Greek mind
was willing to borrow new and good ideas even from the Jews. | |
2. ¹Ù¿ï°ú ±× ÈÄ°èÀÚµéÀº
±â²¨ÀÌ ±×·¯¸é¼µµ ºóÆ´¾ø°í Çö¸íÇÑ Å¸ÇùÀÚ¿´À¸¸ç, ±×µéÀº ½ÅÇÐÀ» ÆÄ´Â Àçºü¸¥ »óÀÎÀ̾ú´Ù.
| Paul and his
successors were willing but shrewd and sagacious compromisers; they
were keen theologic traders. | |
195:1.5 ¹Ù¿ïÀÌ
¾ÆÅ׳׿¡¼ '±×¸®½ºµµ¿Í ±×°¡ ½ÊÀÚ°¡¿¡ ¸ø ¹ÚÈ÷½Å °Í'À» ¼³±³ÇÒ ´ç½Ã ±×¸®½ºÀεéÀº ¿µÀûÀ¸·Î ±¾ÁÖ·Á ÀÖ¾ú°í, ±×µéÀº Ž±¸Çϸç
°ü½ÉÀ» °¡Áö°í ¿µÀû(ÖÄîÜ) Áø¸®¸¦ ã°í ÀÖ¾ú´Ù. óÀ½¿¡ ±×¸®½ºÀεéÀº ±âµ¶±³¸¦ ¹Þ¾ÆµéÀÎ ¹Ý¸é, ·Î¸¶ÀεéÀº ±âµ¶±³¿Í ½Î¿üÀ¸¸ç,
·Î¸¶ÀεéÀº ¹®ÀÚ ±×´ë·Î ±×¸®½º ¹®ÈÀÇ ÀϺηΠÀÌ »õ·Î¿î Á¾±³¸¦ ¹Þ¾ÆµéÀ̵µ·Ï °¿ä¹Þ¾Ò´Ù´Â »ç½ÇÀ» ÀØÁö ¸»¾Æ¾ß ÇÑ´Ù.
| At the time
Paul stood up in Athens preaching " Christ and Him Crucified,
" the Greeks were spiritually hungry; they were inquiring,
interested, and actually looking for spiritual truth. Never forget
that at first the Romans fought Christianity, while the Greeks embraced
it, and that it was the Greeks who literally forced the Romans subsequently
to accept this new religion, as then modified, as a part of Greek
culture. | |
195:1.6 ±×¸®½ºÀÎÀº
¾Æ¸§´Ù¿ò, À¯´ëÀÎÀº °Å·èÇÔÀ» Á¸ÁßÇßÁö¸¸, µÎ ¹ÎÁ·ÀÌ ¸ðµÎ Áø¸®¸¦ »ç¶ûÇÏ¿´´Ù. ¼ö ¼¼±â µ¿¾È ±×¸®½ºÀÎÀº Á¾±³¸¦ Á¦¿ÜÇÑ
¸ðµç Àΰ£ ¹®Á¦¡ª»çȸ¤ý°æÁ¦¤ýÁ¤Ä¡¤ýöÇÐ ¹®Á¦¡ª¿¡ ´ëÇÏ¿© ½É°¢ÇÏ°Ô »ý°¢ÇÏ°í ¿½ÉÈ÷ Åä·ÐÇß´Ù. ¼Ò¼öÀÇ ±×¸®½ºÀε鸸ÀÌ Á¾±³¿¡
°ü½ÉÀ» ±â¿ï¿´´Ù; ±×µéÀº ÀڽŵéÀÇ Á¾±³Á¶Â÷ ¸Å¿ì ÁøÁöÇÏ°Ô ¹Þ¾ÆµéÀÌÁö ¾Ê¾Ò´Ù. ¼ö ¼¼±â µ¿¾È À¯´ëÀÎÀº Á¾±³¿¡ ¸¶À½À»
½ñÀ¸¸é¼ ÀÌ·¯ÇÑ ´Ù¸¥ ºÐ¾ßÀÇ »ç»óÀ» ¹«½ÃÇØ¿Ô´Ù. ±×µéÀº ±×µéÀÇ Á¾±³¸¦ ¾ÆÁÖ ½É°¢ÇÏ°Ô, ³Ê¹«³ª ½É°¢ÇÏ°Ô ¹Þ¾Æµé¿´´Ù.
¿¹¼öÀÇ ¸Þ½ÃÁö ³»¿ëÀÌ ºñÃßµíÀÌ, ÀÌ µÎ ¹ÎÁ·ÀÌ ¼ö¼¼±â¿¡ °ÉÃÄ ½×¾Æ¿Â »ç»óÀÇ ¿¬ÇÕ »ê¹°Àº ÀÌÁ¦ Àΰ£ »çȸÀÇ »õ·Î¿î Áú¼ÀÇ
¿øµ¿·ÂÀÌ µÇ¾ú°í, ¾î´À Á¤µµ´Â Àΰ£ÀÇ Á¾±³Àû ½Å³ä°ú ½Çõ¿¡ ´ëÇÑ »õ·Î¿î Áú¼ÀÇ ¿øµ¿·ÂÀÌ µÇ¾ú´Ù.
| The Greek revered
beauty, the Jew holiness, but both peoples loved truth. For centuries
the Greek had seriously thought and earnestly debated about all
human problems¡ªsocial, economic, political, and philosophic¡ªexcept
religion. Few Greeks had paid much attention to religion; they did
not take even their own religion very seriously. For centuries the
Jews had neglected these other fields of thought while they devoted
their minds to religion. They took their religion very seriously,
too seriously. As illuminated by the content of Jesus' message,
the united product of the centuries of the thought of these two
peoples now became the driving power of a new order of human society
and, to a certain extent, of a new order of human religious belief
and practice. | |
195:1.7 ±×¸®½º
¹®ÈÀÇ ¿µÇâ·ÂÀº ¾Ë·º»ê´õ°¡ ±Ùµ¿ ¼¼°è¿¡ Çï¶ó ¹®¸íÀ» Æ۶߷ÈÀ» ¶§ ÀÌ¹Ì ¼ºÎ ÁöÁßÇØÀÇ ¶¥¿¡ ħÅõÇØ ÀÖ¾ú´Ù. ÀÛÀº µµ½Ã
±¹°¡¿¡¼ »ç´Â ÇÑ, ±×¸®½ºÀÎÀº Á¾±³¿Í Á¤Ä¡¸¦ Àß Ã³¸®ÇßÁö¸¸, ¸¶Äɵµ´Ï¾ÆÀÇ ¿ÕÀÌ ¾Æµå¸®¾Æ ÇطκÎÅÍ »¸¾î¼ Àδõ½º °±îÁö
±×¸®½º¸¦ °¨È÷ ÇϳªÀÇ Á¦±¹À¸·Î Å°¿üÀ» ¶§, ¹®Á¦°¡ ½ÃÀ۵Ǿú´Ù. ±×¸®½ºÀÇ ¿¹¼ú°ú öÇÐÀº Á¦±¹À» È®ÀåÇÏ´Â °úÁ¦¸¦ ÃæºÐÈ÷
°¨´çÇÒ ¼ö ÀÖ¾úÁö¸¸, Á¤Ä¡Àû ÇàÁ¤À̳ª Á¾±³´Â ±×·¸Áö ¾Ê¾Ò´Ù. ±×¸®½ºÀÇ µµ½Ã ±¹°¡µéÀÌ Ä¿Á® Á¦±¹ÀÌ µÈ µÚ¿¡, ¿ÀÈ÷·Á
ÃÌƼ ³ª´Â ½Åµé(gods)Àº Á¶±Ý ÀÌ»óÇÏ°Ô º¸¿´´Ù. ¿À·¡µÈ À¯´ë Á¾±³ÀÇ ±âµ¶±³ ÆÇÀÌ ´Ù°¡¿ÔÀ» ¶§, ±×¸®½ºÀÎÀº Á¤¸»·Î
ÇÑ ºÐ Çϳª´Ô(one God), ´õ À§´ëÇÏ°í ´õ ÈǸ¢ÇÑ Çϳª´ÔÀ» ã°í ÀÖ¾ú´Ù.
| The influence
of Greek culture had already penetrated the lands of the western
Mediterranean when Alexander spread Hellenistic civilization over
the near-Eastern world. The Greeks did very well with their religion
and their politics as long as they lived in small city-states, but
when the Macedonian king dared to expand Greece into an empire,
stretching from the Adriatic to the Indus, trouble began. The art
and philosophy of Greece were fully equal to the task of imperial
expansion, but not so with Greek political administration or religion.
After the city-states of Greece had expanded into empire, their
rather parochial gods seemed a little queer. The Greeks were really
searching for one God, a greater and better God, when the Christianized
version of the older Jewish religion came to them. | |
195:1.8 Çï¶ó
¹®ÈÀÇ Á¦±¹Àº ±×·± »óÅ·Π¿À·¡ °¥ ¼ö ¾ø¾ú´Ù. Á¦±¹ÀÇ ¹®ÈÀû Áö¹è°¡ °è¼ÓµÇ¾úÁö¸¸, ¼¹æÀ¸·ÎºÎÅÍ Á¦±¹ÀÇ ÇàÁ¤À» À§ÇÏ¿©
·Î¸¶ÀÇ Á¤Ä¡Àû ¼ö¿ÏÀ» ¾òÀº µÚ¿¡, ±×¸®°í µ¿¹æÀ¸·ÎºÎÅÍ ÇÑ Á¾±³¸¦ ¾òÀº µÚ¿¡¾ß ¿À·¡ °ßµð¾ú°í, ±× Á¾±³ÀÇ ÇÑ ºÐ Çϳª´Ô(one
God)Àº Á¦±¹ÀÇ Ç°À§¸¦ °®Ãß¾ú´Ù.
| The Hellenistic
Empire, as such, could not endure. Its cultural sway continued on,
but it endured only after securing from the West the Roman political
genius for empire administration and after obtaining from the East
a religion whose one God possessed empire dignity. | |
195:1.9 ±×¸®½ºµµ
ÀÌÈÄ 1¼¼±â¿¡, Çï¶ó ¹®È´Â ÀýÁ¤¿¡ À̸£·¶´Ù; ÀÌ¹Ì ¼èÅð°¡ ½ÃÀ۵Ǿú´Ù; Çй®Àº Áøº¸ÇßÁö¸¸, õÀçÀû Àç´ÉÀÌ ¼èÅðÇÏ°í
ÀÖ¾ú´Ù. ±âµ¶±³¿¡¼ ºÎºÐÀûÀ¸·Î ±¸Ã¼È µÈ ¿¹¼öÀÇ »ç»ó°ú ÀÌ»óÀÌ ±×¸®½º ¹®È¿Í Çй®ÀÇ ±¸¿øÀÇ ÀϺΰ¡ µÈ °ÍÀº ¹Ù·Î ÀÌ
¶§¿´´Ù.
| In the first
century after Christ, Hellenistic culture had already attained its
highest levels; its retrogression had begun; learning was advancing
but genius was declining. It was at this very time that the ideas
and ideals of Jesus, which were partially embodied in Christianity,
became a part of the salvage of Greek culture and learning. | |
195:1.10 ¾Ë·º»ê´õ´Â
±×¸®½º ¹®¸íÀÇ ¹®ÈÀû ¼±¹°À» °¡Áö°í µ¿¹æÀ¸·Î Áø°ÝÇß´Ù; ¹Ù¿ïÀº ¿¹¼ö º¹À½ÀÇ ±âµ¶±³ ¹öÀüÀ» °¡Áö°í ¼¹æÀ» °ø·«Çß´Ù.
±×¸®°í ¼¹æ Àü¿ª¿¡ °ÉÃÄ ±×¸®½º ¹®È°¡ Áö¹èÇÑ °÷¿¡, Çï¶óÈ µÈ ±âµ¶±³°¡ »Ñ¸®¸¦ ³»·È´Ù.
| Alexander had
charged on the East with the cultural gift of the civilization of
Greece; Paul assaulted the West with the Christian version of the
gospel of Jesus. And wherever the Greek culture prevailed throughout
the West, there Hellenized Christianity took root. | |
195:1.11 ±×·³¿¡µµ
ºÒ±¸ÇÏ°í ´õ ÂüµÇ°Ô ±×ÀÇ °¡¸£Ä§¿¡¼ À¯ÁöµÇ°í ÀÖ´ø, ¿¹¼ö ¸»¾¸ÀÇ µ¿¹æ ¹öÀüÀº ¾Æºê³ÊÀÇ ´ÜÈ£ÇÑ Åµµ¸¦ µû¶ó °è¼ÓµÇ¾ú´Ù.
±×°ÍÀº °áÄÚ Çï¶óÈµÈ ¹öÀüó·³ ÁøÇàµÇÁö ¾Ê¾ÒÁö¸¸, ±Ã±Ø¿¡´Â À̽½¶÷ ¿îµ¿ ¼Ó¿¡¼ »ç¶óÁ³´Ù.
| The Eastern
version of the message of Jesus, notwithstanding that it remained
more true to his teachings, continued to follow the uncompromising
attitude of Abner. It never progressed as did the Hellenized version
and was eventually lost in the Islamic movement. |
2. The Roman Influence The Romans bodily took over Greek culture, putting representative government in the place of government by lot. And presently this change favored Christianity in that Rome brought into the whole Western world a new tolerance for strange languages, peoples, and even religions. | ||
195:2.2 ·Î¸¶¿¡¼
ÃʱâÀÇ ±âµ¶±³ÀÎ ¹ÚÇØ Áß¿¡ ¸¹Àº °ÍÀº ¿À·ÎÁö ÀüµµÇÒ ¶§ ºÒÇàÇÏ°Ôµµ ¡°³ª¶ó¡±¶ó´Â ¿ë¾î¸¦ ½è±â ¶§¹®ÀÌ´Ù. ·Î¸¶ÀÎÀº ¾î¶²
Á¾±³¿¡µµ °ü´ëÇßÁö¸¸, Á¤Ä¡Àû °æÀïÀÇ Æ¼°¡ ³ª´Â °ÍÀº ¹«¾ùÀ̳ª ¸Å¿ì ºÐ³ëÇÏ¿´´Ù. ±×·¡¼ ´ëü·Î ¿ÀÇØ ¶§¹®¿¡ »ý±ä ÀÌ
ÃʱâÀÇ ¹ÚÇØ°¡ »ç¶óÁ³À» ¶§, Á¾±³ÀÇ ¼±ÀüÀ» À§ÇÑ ¹«´ë°¡ Ȱ¦ ¿·È´Ù. ·Î¸¶ÀÎÀº Á¤Ä¡Àû Áö¹è¿¡ °ü½ÉÀÌ ÀÖ¾ú´Ù; ¿¹¼ú
¶Ç´Â Á¾±³¿¡¼µç °ü½ÉÀÌ ¾ø¾úÁö¸¸, µÎ °¡Áö ¸ðµÎ¿¡ Ưº°È÷ °ü´ëÇÏ¿´´Ù.
| Much of the
early persecution of Christians in Rome was due solely to their
unfortunate use of the term " kingdom " in their preaching.
The Romans were tolerant of any and all religions but very resentful
of anything that savored of political rivalry. And so, when these
early persecutions, due so largely to misunderstanding, died out,
the field for religious propaganda was wide open. The Roman was
interested in political administration; he cared little for either
art or religion, but he was unusually tolerant of both. | |
195:2.3 µ¿¹æÀÇ
À²¹ýÀº ¾ö°ÝÇÏ°í ¿øÄ¢ÀÌ ¾ø¾ú´Ù; ±×¸®½ºÀÇ À²¹ýÀº À¯¿¬ÇÏ°í ¿¹¼úÀûÀ̾ú´Ù. ·Î¸¶ÀÇ ¹ýÀº ±âÇ°ÀÌ ÀÖ°í Á¸°æ½ÉÀ» ÀÏÀ¸Ä×´Ù.
·Î¸¶ÀÇ ±³À°Àº Àü·Ê ¾ø´Â ¹«µò Ã漺½ÉÀ» ³º¾Ò´Ù. ÃʱâÀÇ ·Î¸¶ÀÎÀº Á¤Ä¡ÀûÀ¸·Î Çå½ÅÇÏ°í ¼þ°íÇÏ°Ô ¸öÀ» ¹ÙÄ£ »ç¶÷µéÀ̾ú´Ù.
Á¤Á÷ÇÏ°í ¿½ÉÀÌ ÀÖ°í ÀÌ»ó¿¡ Çå½ÅÇßÁö¸¸, ±× À̸§¿¡ ¸¶¶¥ÇÑ Á¾±³°¡ ¾ø¾ú´Ù. ±×µéÀÌ ¹Ù¿ïÀÇ ±âµ¶±³¸¦ ¹Þ¾ÆµéÀ̵µ·Ï ±×¸®½ºÀÎ
¼±»ýµéÀÌ ¼³µæÇÒ ¼ö ÀÖ¾ú´ø °ÍÀº Å©°Ô ³î¶ó¿î ÀÏÀÌ ¾Æ´Ï´Ù.
| Oriental law
was stern and arbitrary; Greek law was fluid and artistic; Roman
law was dignified and respect-breeding. Roman education bred an
unheard-of and stolid loyalty. The early Romans were politically
devoted and sublimely consecrated individuals. They were honest,
zealous, and dedicated to their ideals, but without a religion worthy
of the name. Small wonder that their Greek teachers were able to
persuade them to accept Paul's Christianity. | |
195:2.4 ÀÌ ·Î¸¶ÀÎÀº
À§´ëÇÑ ¹ÎÁ·À̾ú´Ù. ÀÚ½ÅÀ» ´Ù½º·È±â ¶§¹®¿¡ ¼¾çÀ» ´Ù½º¸± ¼ö ÀÖ¾ú´Ù. ±×·¯ÇÑ °ßÁÙ µ¥ ¾ø´Â Á¤Á÷, Çå½Å, ±»¼¾ ÀÚÁ¦´Â
±âµ¶±³¸¦ ¹Þ¾ÆµéÀÌ°í ¼ºÀå½ÃÅ°´Â µ¥ ÀÌ»óÀû Åä¾çÀ̾ú´Ù.
| And these Romans
were a great people. They could govern the Occident because they
did govern themselves. Such unparalleled honesty, devotion, and
stalwart self-control was ideal soil for the reception and growth
of Christianity. | |
195:2.5 Á¤Ä¡ÀûÀ¸·Î
±¹°¡¿¡ Çå½ÅÇÑ °Í°ú ¸¶Âù°¡Áö·Î ÀÌ ±×¸®½º ¹× ·Î¸¶ÀÎÀÌ Á¦µµÈµÈ ±³È¸¿¡ ¿µÀûÀ¸·Î Ã漺ÇÏ´Â °ÍÀº ¼ö¿ùÇß´Ù. ·Î¸¶ÀÎÀº ¿ÀÁ÷
±³È¸°¡ ±¹°¡¿Í °æÀïÇÏ´Â Á¸Àç¶ó°í µÎ·Á¿öÇßÀ» ¶§, ±³È¸¿¡ ´ëÇ×ÇÏ¿© ½Î¿ü´Ù. ¹ÎÁ·ÀÇ Ã¶ÇÐÀ̳ª ÅäÂø ¹®È°¡ °ÅÀÇ ¾ø¾ú±â
¶§¹®¿¡, ·Î¸¶´Â ±×¸®½º ¹®È¸¦ Àڱ⠰ÍÀ¸·Î À̾î¹Þ¾Ò°í, ¿ë°¨ÇÏ°Ô ±×¸®½ºµµ¸¦ ÀÚüÀÇ µµ´ö öÇÐÀ¸·Î ä¿ëÇß´Ù. ±âµ¶±³´Â
·Î¸¶ÀÇ µµ´öÀû ¹®È°¡ µÇ¾úÁö¸¸, ±×·¸°Ô ´ë±Ô¸ð·Î »õ·Î¿î Á¾±³¸¦ ¹Þ¾ÆµéÀÎ »ç¶÷µéÀÌ ¿µÀûÀ¸·Î ¼ºÀåÇÏ´Â °³ÀÎÀû üÇèÀ̶ó´Â
Àǹ̷Πº¼ ¶§, ±×°ÍÀÌ µµÀúÈ÷ ·Î¸¶ÀÇ Á¾±³°¡ µÇ¾ú´Ù°í ÇÒ ¼ö ¾ø´Ù. ¸¹Àº °³ÀÎÀÌ Á¤¸»·Î ÀÌ ¸ðµç ±¹°¡ Á¾±³ÀÇ Ç¥¸é
¹ØÀ¸·Î ÆÄ°íµé¾ú°í, È¥À» »ì¸®´Â ¿µ¾çÀ» ¾òÀ¸·Á°í, Çï¶óȵǰí À̱³ÈµÈ ±âµ¶±³¿¡ ÀáÀçÇÏ´Â Áø¸® ¼Ó¿¡, ¼ûÀº ÀǹÌÀÇ ÁøÁ¤ÇÑ
°¡Ä¡¸¦ ¹ß°ßÇÑ °ÍÀº Áø½ÇÀÌ´Ù.
| It was easy
for these Greco-Romans to become just as spiritually devoted to
an institutional church as they were politically devoted to the
state. The Romans fought the church only when they feared it as
a competitor of the state. Rome, having little national philosophy
or native culture, took over Greek culture for its own and boldly
adopted Christ as its moral philosophy. Christianity became the
moral culture of Rome but hardly its religion in the sense of being
the individual experience in spiritual growth of those who embraced
the new religion in such a wholesale manner. True, indeed, many
individuals did penetrate beneath the surface of all this state
religion and found for the nourishment of their souls the real values
of the hidden meanings held within the latent truths of Hellenized
and paganized Christianity. | |
195:2.6 ±Ý¿åÁÖÀÇÀÚ,
±×¸®°í ±Ý¿åÁÖÀÇÀÚÀÇ È£¼Ò, ¡°ÀÚ¿¬°ú ¾ç½É¡±¿¡ ´ëÇÑ °ÇÀüÇÑ È£¼Ò´Â Àû¾îµµ ÁöÀû Àǹ̿¡¼, ·Î¸¶ Àüü°¡ ±×¸®½ºµµ¸¦ ¹Þ¾ÆµéÀ̵µ·Ï
´õ ÁÁ°Ô Áغñ½ÃÄ×À» »ÓÀÌ´Ù. ·Î¸¶ÀÎÀº ¼ºÇ°°ú ÈÆ·ÃÀ¸·Î º¸¸é ¹ý·ü°¡¿´´Ù; ±×µéÀº ÀÚ¿¬ÀÇ ¹ýÄ¢Á¶Â÷µµ Á¸°æÇß´Ù. ÀÌÁ¦,
±âµ¶±³ ¾È¿¡¼, ·Î¸¶ÀÎÀº ÀÚ¿¬¹ýÄ¢¿¡ ÀÖ´Â Çϳª´ÔÀÇ ¹ýÄ¢À» ºÐº°Çß´Ù. Å°ÄÉ·Î¿Í º£¸£±æ¸®¿ì½º¸¦ ³ºÀ» ¼ö ÀÖ´Â ¹ÎÁ·Àº ¹Ù¿ïÀÇ
Çï¶óÈµÈ ±âµ¶±³¸¦ ¹Þ¾ÆµéÀÏ ¸¸Å ¼º¼÷Çß´Ù.
| The Stoic
and his sturdy appeal to " nature and conscience " had
only the better prepared all Rome to receive Christ, at least in
an intellectual sense. The Roman was by nature and training a lawyer;
he revered even the laws of nature. And now, in Christianity, he
discerned in the laws of nature the laws of God. A people that could
produce Cicero and Vergil were ripe for Paul's Hellenized Christianity.
| |
195:2.7 ±×·¡¼
ÀÌ ·Î¸¶ÈµÈ ±×¸®½ºÀÎÀº À¯´ëÀΰú ±âµ¶±³Àο¡°Ô ÀÚ±âµéÀÇ Á¾±³¸¦ öÇÐÈÇÏ°í, ±× »ç»óÀ» Á¶Á¤ÇÏ°í ±× ÀÌ»óÀ» ü°èÈÇϸç,
Á¾±³ °ü½ÀÀ» »ýÈ°ÀÇ ±âÁ¸ È帧¿¡ ÀûÀÀÇϵµ·Ï °¿äÇß´Ù. ÀÌ ¸ðµÎ°¡ È÷ºê¸® ¼º¼°¡ ±×¸®½º¾î·Î ¹ø¿ªµÇ°í, ÈÄÀÏ¿¡ ½Å¾àÀÌ
±×¸®½º¾î·Î ±â·ÏµÇ¸é¼ ¾öû³ª°Ô µµ¿òÀÌ µÇ¾ú´Ù.
| And so did
these Romanized Greeks force both Jews and Christians to philosophize
their religion, to co-ordinate its ideas and systematize its ideals,
to adapt religious practices to the existing current of life. And
all this was enormously helped by translation of the Hebrew scriptures
into Greek and by the later recording of the New Testament in the
Greek tongue. | |
195:2.8 À¯´ëÀΰú
¸¹Àº ´Ù¸¥ ¹ÎÁ·°ú ¹Ý´ë·Î, ±×¸®½ºÀÎÀº ¿À·§µ¿¾È ºÒ¸ê, Á×Àº µÚ¿¡ ÀáÁ¤ÀûÀ¸·Î »ýÁ¸ÇÑ´Ù´Â °ÍÀ» ¹Ï¾î ¿Ô°í, ÀÌ°ÍÀÌ ¿¹¼öÀÇ
°¡¸£Ä§ÀÇ ±× ÇÙ½ÉÀ̾ú±â ¶§¹®¿¡ ±âµ¶±³°¡ ±×µé¿¡°Ô °ÇÏ°Ô È£¼ÒÇÒ °ÍÀÌ È®½ÇÇß´Ù.
| The Greeks,
in contrast with the Jews and many other peoples, had long provisionally
believed in immortality, some sort of survival after death, and
since this was the very heart of Jesus' teaching, it was certain
that Christianity would make a strong appeal to them. | |
195:2.9 ±×¸®½º
¹®È¿Í ·Î¸¶ÀÇ Á¤Ä¡Àû ½Â¸®°¡ ¿¬¼ÓµÈ °ÍÀº ÁöÁßÇØÀÇ ¶¥À» ÇÑ ¾ð¾î¿Í ÇÑ ¹®È¸¦ °¡Áø ÇϳªÀÇ Á¦±¹À¸·Î ÅëÇÕÇÏ¿´°í, ¼¾ç
¼¼°è°¡ À¯ÀÏÇÑ Çϳª´ÔÀ» ¹Þ¾ÆµéÀ̵µ·Ï Áغñ½ÃÄ×´Ù. À¯´ë±³´Â ÀÌ Çϳª´ÔÀ» ¸¶·ÃÇØ ÁÖ¾úÁö¸¸, À¯´ë±³´Â ·Î¸¶ÈµÈ ÀÌ ±×¸®½ºÀÎÀÇ
¸¶À½¿¡ µéÁö ¾Ê¾Ò´Ù. ÇÊ·Î(Philo)´Â ±×µéÀÇ ¹Ý´ë¸¦ ÁÙÀÌ·Á°í ¾ó¸¶Å °Åµé¾úÁö¸¸, ±âµ¶±³´Â ±×µé¿¡°Ô ´õ ÁÁÀº À¯ÀÏÇÑ
Çϳª´Ô °³³äÀ» µå·¯³Â°í, ±×µéÀº À̸¦ ÈçÄèÈ÷ Æ÷¿ëÇß´Ù.
| A succession
of Greek-cultural and Roman-political victories had consolidated
the Mediterranean lands into one empire, with one language and one
culture, and had made the Western world ready for one God. Judaism
provided this God, but Judaism was not acceptable as a religion
to these Romanized Greeks. Philo helped some to mitigate their objections,
but Christianity revealed to them an even better concept of one
God, and they embraced it readily. |
195:3.1 ·Î¸¶ÀÇ Á¤Ä¡ ÅëÄ¡°¡ È®¸³µÇ°í ±âµ¶±³°¡ ÀüÆÄµÈ ÈÄ ±âµ¶±³ÀεéÀº ±×µé ÀÚ½ÅÀÌ À§´ëÇÑ Á¾±³Àû °³³äÀÎ ÇÑ ºÐ Çϳª´ÔÀÌ ÇÔ²² ÇÑ´Ù´Â °ÍÀ» ¹ß°ßÇßÁö¸¸, ·Î¸¶ Á¦±¹¿¡´Â ÀÌ °³³äÀÌ ¾ø¾ú´Ù. ±×¸®½º ¹× ·Î¸¶ÀÎÀº ±×µéÀÌ Å« Á¦±¹À» °¡Á³¾îµµ, Á¦±¹ ¼þ¹è¿Í ¿µÀû ÅëÀÏ¿¡ Àû´çÇÑ Á¾±³ °³³äÀ¸·Î ¾²ÀÏ Çϳª´ÔÀÌ ¾øÀ½À» ¹ß°ßÇß´Ù. ±âµ¶±³ ½ÅÀÚµéÀº Á¦±¹À» ¹Þ¾Æµé¿´´Ù; Á¦±¹Àº ±âµ¶±³¸¦ äÅÃÇß´Ù. ·Î¸¶ÀÎÀº ÅëÀÏµÈ Á¤Ä¡Àû Áö¹è¸¦; ±×¸®½ºÀÎÀº ÅëÀÏµÈ ¹®È¿Í Çй®À»; ±âµ¶±³´Â ÅëÀÏµÈ Á¾±³ »ç»ó°ú ½ÇõÀ» Á¦°øÇß´Ù. | 3. Under the Roman Empire After the consolidation of Roman political rule and after the dissemination of Christianity, the Christians found themselves with one God, a great religious concept, but without empire. The Greco-Romans found themselves with a great empire but without a God to serve as the suitable religious concept for empire worship and spiritual unification. The Christians accepted the empire; the empire adopted Christianity. The Roman provided a unity of political rule; the Greek, a unity of culture and learning; Christianity, a unity of religious thought and practice. | |
195:3.2 ·Î¸¶´Â
Á¦±¹À» º¸ÆíÈÇÔÀ¸·Î ¹ÎÁ·ÁÖÀÇ ÀüÅëÀ» ±Øº¹ÇÏ¿´°í, ¿ª»ç¿¡¼ óÀ½À¸·Î ´Ù¸¥ Á¾Á·°ú ³ª¶óµéÀÌ, Àû¾îµµ ¸íĪÀ¸·Î´Â ÇϳªÀÇ
Á¾±³¸¦ ¹Þ¾ÆµéÀÏ ¼ö ÀÖ°Ô Çß´Ù.
| Rome overcame
the tradition of nationalism by imperial universalism and for the
first time in history made it possible for different races and nations
at least nominally to accept one religion. | |
195:3.3 ±Ý¿åÁÖÀÇÀÚÀÇ
È°±â ÀÖ´Â °¡¸£Ä§°ú ±¸¿øÀ» Áشٴ ½Åºñ Á¾ÆÄÀÇ ¾à¼Ó »çÀÌ¿¡ Å« ½Î¿òÀÌ ÀÖ¾úÀ» ¶§, ±âµ¶±³´Â ·Î¸¶¿¡¼ Àα⸦ ¾ò°Ô µÇ¾ú´Ù.
¡°»ç½ÉÀÌ ¾ø´Â¡± ³¹¸»ÀÌ ¾ø´Â ¾ð¾î¸¦ °¡Áø ¹ÎÁ·, ¿µÀûÀ¸·Î °¥±ÞÇÑ ¹ÎÁ·¿¡°Ô, ±âµ¶±³´Â ½Å¼±ÇÏ°Ô À§·ÎÇÏ´Â ¸»¾¸°ú »ç¶÷À»
ÇعæÇÏ´Â ÈûÀ» °¡Áö°í ´Ù°¡¿Ô´Ù.
| Christianity
came into favor in Rome at a time when there was great contention
between the vigorous teachings of the Stoics and the salvation promises
of the mystery cults. Christianity came with refreshing comfort
and liberating power to a spiritually hungry people whose language
had no word for "unselfishness." | |
195:3.4 ±âµ¶±³¿¡
°¡Àå Å« ÈûÀ» ½Ç¾îÁØ °ÍÀº ±âµ¶±³ ½ÅÀÚµéÀÌ ºÀ»çÀÇ »îÀ» »ç´Â ¹æ½Ä, ½ÉÁö¾î Ãʱ⠹ÚÇØ ½Ã±â µ¿¾È¿¡ ±×µéÀÇ ¹ÏÀ½À» À§ÇØ
Á×¾ú´ø ¹æ½ÄÀ̾ú´Ù.
| That which
gave greatest power to Christianity was the way its believers lived
lives of service and even the way they died for their faith during
the earlier times of drastic persecution. | |
195:3.5 ±×¸®½ºµµ°¡
¾ÆÀ̵éÀ» »ç¶ûÇÑ °Í¿¡ °üÇÑ °¡¸£Ä§Àº »ç¶÷µéÀÌ ¾ÆÀ̵éÀ» ¿øÇÏÁö ¾Ê¾ÒÀ» ¶§, ¾Æ±â, ƯÈ÷ ¿©ÀÚ ¾ÆÀ̸¦, ³»¹ö·Á Á×°Ô ÇÏ´Â
³Î¸® ÆÛÁ³´ø °üÇà¿¡ Á¾ÁöºÎ¸¦ Âï¾ú´Ù.
| The teaching
regarding Christ' s love for children soon put an end to the widespread
practice of exposing children to death when they were not wanted,
particularly girl babies. | |
195:3.6 ±âµ¶±³
¿¹¹èÀÇ Ãʱ⠹æ½ÄÀº ´ëºÎºÐ À¯´ëÀΠȸ´ç¿¡¼ ¹ÌÆ®¶ó±³ ÀǽĿ¡ ÀÇÇØ ¼öÁ¤µÇ¾ú°í, ÈÄÀÏ¿¡´Â ´õ ¸¹Àº À̱³µµÀÇ Çã½ÄÀÌ Ãß°¡µÇ¾ú´Ù.
ÃÊ´ë ±âµ¶±³ ±³È¸ÀÇ »À´ë´Â À¯´ë±³·Î ÀüÇâÇÏ¿© ±âµ¶±³ÀÎÀÌ µÈ ±×¸®½ºÀεé·Î ±¸¼ºµÇ¾ú´Ù.
| The early plan
of Christian worship was largely taken over from the Jewish synagogue,
modified by the Mithraic ritual; later on, much pagan pageantry
was added. The backbone of the early Christian church consisted
of Christianized Greek proselytes to Judaism. | |
195:3.7 ±×¸®½ºµµ
ÀÌÈÄ 2¼¼±â´Â Àü ¼¼°è ¿ª»ç¿¡¼ ÁÁÀº Á¾±³°¡ ¼¾ç ¼¼°è¿¡¼ ¹ßÀüÇϱ⿡ °¡Àå ÁÁÀº ¶§¿´´Ù. 1¼¼±â¿¡ ±âµ¶±³´Â ÅõÀï°ú
ŸÇùÀ¸·Î »Ñ¸®¸¦ ³»¸®°í »¡¸® ÆÛÁö·Á°í ÀÚü¸¦ ÁغñÇß´Ù. ±âµ¶±³´Â ȲÁ¦¸¦ ¹Þ¾Æµé¿´´Ù. ³ªÁß¿¡ ȲÁ¦´Â ±âµ¶±³¸¦ äÅÃÇß´Ù.
À̶§´Â »õ·Î¿î Á¾±³°¡ ÆÛÁö±â¿¡ ÁÁÀº ½Ã´ë¿´´Ù. Á¾±³ÀÇ ÀÚÀ¯°¡ ÀÖ¾ú°í, ¿©ÇàÀÌ º¸ÆíȵǾú°í, »ç»óÀº ¾îµð¿¡µµ ¸ÅÀÌÁö
¾Ê¾Ò´Ù.
| The second
century after Christ was the best time in all the world's history
for a good religion to make progress in the Western world. During
the first century Christianity had prepared itself, by struggle
and compromise, to take root and rapidly spread. Christianity adopted
the emperor; later, he adopted Christianity. This was a great age
for the spread of a new religion. There was religious liberty; travel
was universal and thought was untrammeled. | |
195:3.8 Çï¶óȵÈ
±âµ¶±³¸¦ À̸§À¸·Î¸¸ äÅÃÇÏ¿© »ý±ä ¿µÀû ÃßÁø·ÂÀº ·Î¸¶¿¡ ³Ê¹« ´Ê°Ô ¿Ô°í, ±×·¡¼ ÇÑâ ½ÃÀÛµÈ µµ´öÀÇ ¼èÅ𸦠¸·°Å³ª,
ÀÌ¹Ì ´Ü´ÜÈ÷ »Ñ¸®¸¦ ³»¸®°í ÆÛÁö´Â, Á¾Á·ÀÇ ¼èÅ𸦠º¸»óÇÏÁö ¸øÇß´Ù. ÀÌ »õ·Î¿î Á¾±³´Â Á¦±¹ ·Î¸¶¿¡°Ô ¹®ÈÀû ÇʼöÇ°À̾ú°í,
´õ Å« Àǹ̿¡¼ ¿µÀû ±¸¿øÀ» ¾ò´Â ¼ö´ÜÀÌ µÇÁö ¸øÇÑ °ÍÀº Áö±ØÈ÷ ºÒÇàÇÑ ÀÏÀ̾ú´Ù.
| The spiritual
impetus of nominally accepting Hellenized Christianity came to Rome
too late to prevent the well-started moral decline or to compensate
for the already well-established and increasing racial deterioration.
This new religion was a cultural necessity for imperial Rome, and
it is exceedingly unfortunate that it did not become a means of
spiritual salvation in a larger sense. | |
195:3.9 Á¤ºÎÀÇ
ÀÏ¿¡ °³ÀÎ Âü¿©ÀÇ ºÎÁ·À¸·Î »ý±â´Â È®½ÇÇÑ °á°ú, Áö³ªÄ£ ¿ÂÁ¤ÁÖÀÇ, ¹«°Å¿î ¼¼±Ý°ú ±Ø½ÉÇÑ Â¡¼¼ÀÇ Æó´Ü, ¹«¿ª ÀûÀÚ·Î
ÀÎÇÏ¿© ·¹¹ÝÆ®·Î ±ÝÀÌ À¯ÃâµÈ °Í, À¯ÈïÀÇ ±¤¶õ, ·Î¸¶½Ä Ç¥ÁØÈ, ¿©ÀÚ ÁöÀ§ÀÇ °ÝÇÏ, ³ë¿¹ Á¦µµ¿Í Á¾Á·ÀÇ Å¸¶ô, À°Ã¼ÀÇ
Àü¿°º´, ¿µÀûÀ¸·Î ½ÏÀÌ ¾ø´Â Áö°æ¿¡ °¡±îÀÌ °¡±â±îÁö ÁÁÀº Á¾±³Á¶Â÷ ±¹°¡ ±³È¸·Î Á¦µµÈµÈ Å« Á¦±¹À» ±¸¿øÇÒ ¼ö ¾ø¾ú´Ù.
| Even a good
religion could not save a great empire from the sure results of
lack of individual participation in the affairs of government, from
overmuch paternalism, overtaxation and gross collection abuses,
unbalanced trade with the Levant which drained away the gold, amusement
madness, Roman standardization, the degradation of woman, slavery
and race decadence, physical plagues, and a state church which became
institutionalized nearly to the point of spiritual barrenness. | |
195:3.10 ±×·¯³ª
¾Ë·º»êµå¸®¾Æ¿¡¼´Â Á¶°ÇÀÌ ±×´ÙÁö ³ª»ÚÁö ¾Ê¾Ò´Ù. ÃʱâÀÇ Çб³µéÀº ÀüÇô ¿À¿°µÇÁö ¾ÊÀº ¿¹¼öÀÇ °¡¸£Ä§À» ¸¹ÀÌ °è¼Ó À¯ÁöÇß´Ù.
ÆÇŸ¿¡´©½º´Â Ŭ·¹¸àÆ®¸¦ °¡¸£ÃÆ°í, ´ÙÀ½¿¡ °è¼ÓÇÏ¿© ³ª´Ù´Ï¿¤À» µû¶ó°¡¼ Àεµ¿¡¼ ±×¸®½ºµµ¸¦ ¼±Æ÷ÇÏ¿´´Ù. ¿¹¼öÀÇ ÀÌ»óÀÇ
¾ó¸¶ÅÀº ±âµ¶±³¸¦ ¼¼¿ì´Â µ¥ Èñ»ýµÇ¾ú¾îµµ, °øÁ¤ÇÏ°Ô ¸»Çϸé, 2¼¼±â ³¡ÀÌ µÇÀÚ ±×¸®½º¤ý·Î¸¶ ¼¼°èÀÇ °ÅÀÇ ¸ðµç À§´ëÇÑ
Áö¼ºÀÎÀº ±âµ¶±³ÀÎÀÌ µÇ¾ú´Ù´Â °ÍÀ» ±â·ÏÇØ¾ß ÇÑ´Ù. °ÅÀÇ ¿ÏÀüÇÑ ½Â¸®¸¦ °ÅµÎ°í ÀÖ¾ú´Ù.
| Conditions,
however, were not so bad at Alexandria. The early schools continued
to hold much of Jesus' teachings free from compromise. Poutaenus
taught Clement and then went on to follow Nathaniel in proclaiming
Christ in India. While some of the ideals of Jesus were sacrificed
in the building of Christianity, it should in all fairness be recorded
that, by the end of the second century, practically all the great
minds of the Greco-Roman world had become Christian. The triumph
was approaching completion. | |
195:3.11 ±×¸®°í
ÀÌ ·Î¸¶ Á¦±¹Àº Á¦±¹ÀÌ ¸ê¸ÁÇÑ ÈÄ¿¡µµ ±âµ¶±³ÀÇ »ýÁ¸À» º¸ÀåÇϱ⿡ ¿À·§µ¿¾È ÃæºÐÈ÷ Áö¼ÓÇÏ¿´´Ù. ±×·¯³ª ¿ì¸®´Â Á¾Á¾ ±×¸®½ºÀÎÀÇ
±âµ¶±³ ´ë½Å¿¡ Çϴóª¶ó º¹À½À» ¹Þ¾Æµé¿´´Ù¸é ·Î¸¶¿Í ¼¼»ó¿¡¼ ¹«½¼ ÀÏÀÌ ÀϾÀ»Áö Á¾Á¾ ÃßÃøÇØ º»´Ù.
| And this Roman
Empire lasted sufficiently long to insure the survival of Christianity
even after the empire collapsed. But we have often conjectured what
would have happened in Rome and in the world if it had been the
gospel of the kingdom which had been accepted in the place of Greek
Christianity. |
195:4.1 ±³È¸´Â »çȸ¿¡ ºÎ¼Ó¹°ÀÌÀÚ Á¤Ä¡ÀÇ µ¿¸Í Á¸Àç¿©¼, ±³È¸´Â À̸¥¹Ù À¯·´ÀÇ ¡°¾ÏÈæ½Ã´ë¡±ÀÇ ÁöÀû¤ý¿µÀû ¼èÅ𸦠ÇÔ²² ÇÒ ¿î¸íÀ̾ú´Ù. ÀÌ ½Ã±â µ¿¾È Á¾±³´Â Á¡Á¡ ´õ ¼öµµ¿øÈ, ±Ý¿åÈ, ÇÕ¹ýȵǾú´Ù. ¿µÀû Àǹ̿¡¼ ±âµ¶±³´Â °Ü¿ïÀáÀ» ÀÚ°í ÀÖ¾ú´Ù. ÀÌ ±â°£À» ÅëÇؼ ³»³», ÀáÀÚ°í ¼¼¼ÓÈµÈ ÀÌ Á¾±³¿Í ³ª¶õÈ÷, ¿¬¼ÓµÇ´Â ½ÅºñÁÖÀÇÀÇ È帧ÀÌ ÀÖ¾ú°í ÀÌ°ÍÀº ºñÇö½Ç¼º¿¡ °¡±õ°í öÇÐÀûÀ¸·Î ¹ü½ÅÁÖÀÇ¿Í ºñ½ÁÇÑ, ȯ»ó °°Àº ¿µÀû üÇèÀ̾ú´Ù. | 4. The European Dark Ages The church, being an adjunct to society and the ally of politics, was doomed to share in the intellectual and spiritual decline of the so-called European " dark ages. " During this time, religion became more and more monasticized, asceticized, and legalized. In a spiritual sense, Christianity was hibernating. Throughout this period there existed, alongside this slumbering and secularized religion, a continuous stream of mysticism, a fantastic spiritual experience bordering on unreality and philosophically akin to pantheism. | |
195:4.2 ¾îµÓ°í Àý¸ÁÀûÀÎ ¼¼±â µ¿¾È, Á¾±³´Â »ç½Ç»ó Áß°íÇ°ÀÌ µÇ¾ú´Ù. °³ÀÎÀº ±³È¸ÀÇ ¾ÐµµÀû ±ÇÀ§¤ýÀüÅë¤ý¸í·É ¾Õ¿¡¼ °ÅÀÇ ±æÀ» ÀÒ¾î¹ö·È´Ù. ½Åµé(Gods) ¾Õ¿¡¼ »ç¶÷À» ´ë½ÅÇÏ¿© ÁßÀçÇÒ ¼ö ÀÖ´Â ÀÚ°¡, È¿°úÀûÀ¸·Î È£¼ÒÇÑ´Ù¸é, µû¶ó¼ ½Å¼ºÇÑ ¹ýÁ¤¿¡¼ Ưº°ÇÑ ¿µÇâ·ÂÀ» °¡Áø °ÍÀ¸·Î ÃßÁ¤µÇ´Â ¡°¼ºÀÎ(á¡ìÑ)¡± Áý´ÜÀÌ ¸¸µé¾îÁö¸é¼ »õ·Î¿î ¿µÀû À§ÇùÀÌ ÀϾ´Ù. | During these
dark and despairing centuries, religion became virtually secondhanded
again. The individual was almost lost before the overshadowing authority,
tradition, and dictation of the church. A new spiritual menace arose
in the creation of a galaxy of " saints " who were assumed
to have special influence at the divine courts, and who, therefore,
if effectively appealed to, would be able to intercede in man's
behalf before the Gods. | |
195:4.3 ±×·¯³ª
±âµ¶±³´Â ÃæºÐÈ÷ »çȸ¿¡ ÆÛÁö°í À̱³ÈµÇ¾î¼, ´Ù°¡¿À´Â ¾ÏÈæ½Ã´ë¸¦ ¸·À» ÈûÀº ¾ø¾úÁö¸¸, µµ´öÀûÀ¸·Î ¾îµÓ°í ¿µÀûÀ¸·Î ħüµÈ
ÀÌ ¿À·£ ±â°£¿¡ »ì¾Æ³²±â À§ÇÏ¿© ´õ Áغñ°¡ Àß µÇ¾ú´Ù. ±âµ¶±³´Â ¼¾ç ¹®¸íÀÇ ±ä ¹ãÀ» ÅëÇؼ ÁÙ°ð ¹öƼ¾ú°í, ¸£³×»ó½º°¡
¹à¾Æ¿ÔÀ» ¶§ ¾ÆÁ÷µµ µµ´öÀû ¼¼·ÂÀ¸·Î¼ ¼¼»ó¿¡¼ ÀÛ¿ëÇÏ°í ÀÖ¾ú´Ù. ¾ÏÈæ±â°¡ Áö³ª°¨¿¡ µû¶ó ±âµ¶±³ÀÇ È¸º¹Àº Àΰ£ÀÇ Æ¯º°ÇÑ
ÁöÀû, °¨Á¤, ¿µÀû ¼º°ÝÀÇ À¯Çü¿¡ ÀûÇÕÇÑ ¼ö¸¹Àº ±âµ¶±³ °¡¸£Ä§ÀÇ Á¾Æĸ¦ ³º°Ô µÇ¾ú´Ù. ±×¸®°í ÀÌ·¯ÇÑ Æ¯º°ÇÑ ±âµ¶±³
´Üüµé, ¶Ç´Â Á¾±³Àû Áý´Ü Áß¿¡¼ ´Ù¼ö°¡ ÀÌ ¹ßÇ¥¹®À» ÀÛ¼ºÇÒ ¶§ ¿©ÀüÈ÷ Áö¼ÓµÇ°í ÀÖ´Ù.
| But Christianity
was sufficiently socialized and paganized that, while it was impotent
to stay the oncoming dark ages, it was the better prepared to survive
this long period of moral darkness and spiritual stagnation. And
it did persist on through the long night of Western civilization
and was still functioning as a moral influence in the world when
the renaissance dawned. The rehabilitation of Christianity, following
the passing of the dark ages, resulted in bringing into existence
numerous sects of the Christian teachings, beliefs suited to special
intellectual, emotional, and spiritual types of human personality.
And many of these special Christian groups, or religious families,
still persist at the time of the making of this presentation. | |
195:4.4 ±âµ¶±³´Â ¿¹¼öÀÇ Á¾±³¸¦ ¿¹¼ö¿¡ °üÇÑ Á¾±³·Î ¶æÇÏÁö ¾Ê°Ô º¯Áú½ÃÅ´À¸·Î »ý°Ü³ ¿ª»ç¸¦ µå·¯³½´Ù. ´õ ³ª¾Æ°¡¼ Çï¶óÈ, À̱³È, ¼¼¼ÓÈ, Á¦µµÈ, ÁöÀû ¼èÅð, ¿µÀû Ÿ¶ôÀ» °Þ°í, µµ´öÀû °Ü¿ïÀáÀ» ÀÚ¸é¼, ¸ê¸ÁÀÇ À§ÇùÀ» °ÞÀ¸¸ç, ±× µÚ¿¡ ȸ»ýÇÏ°í ºÐ¿µÇ¸ç, ÃÖ±Ù¿¡ ºñ±³Àû ȸº¹µÇ´Â ¿ª»ç¸¦ Á¦½ÃÇÑ´Ù. ±×°°Àº ³»·ÂÀº ³»ÀçµÇ¾î ÀÖ´Â È°·Â°ú ȸº¹ÇÏ·Á´Â ±¤´ëÇÑ ±Ù¿øÀ» °¡Áö°í ÀÖÀ½À» °¡¸®Å²´Ù. ±×¸®°í ÀÌ°°Àº ±âµ¶±³´Â ÇöÀç ¼¾ç ¹ÎÁ·µéÀÇ ¹®¸íÈµÈ ¼¼°è¿¡ Á¸ÀçÇϸç, ÀÌ´Â Áö¹è±ÇÀ» À§ÇÑ °ú°ÅÀÇ ÅõÀïÀ» Ư¡Áö¾ú´ø, ½ÉÁö¾î ±× ´Ù»ç´Ù³ÇÑ À§±âµé º¸´Ù ´õ ºÒ±æÇÑ, Á¸À縦 À§ÇÑ ÅõÀï¿¡ Á÷¸éÇØ ÀÖ´Ù. | Christianity
exhibits a history of having originated out of the unintended transformation
of the religion of Jesus into a religion about Jesus. It further
presents the history of having experienced Hellenization, paganization,
secularization, institutionalization, intellectual deterioration,
spiritual decadence, moral hibernation, threatened extinction, later
rejuvenation, fragmentation, and more recent relative rehabilitation.
Such a pedigree is indicative of inherent vitality and the possession
of vast recuperative resources. And this same Christianity is now
present in the civilized world of Occidental peoples and stands
face to face with a struggle for existence which is even more ominous
than those eventful crises which have characterized its past battles
for dominance. | |
195:4.5 Á¾±³´Â
°úÇÐÀû Áö¼º°ú À¯¹°·ÐÀû ¼ºÇâÀ» °¡Áø »õ ½Ã´ëÀÇ µµÀü¿¡ ÀÌÁ¦ Á÷¸éÇÏ°í ÀÖ´Ù. ¼¼¼ÓÀûÀÎ °Í°ú ¿µÀûÀÎ °Í »çÀÌ¿¡ ¹ú¾îÁö´Â
ÀÌ °Å´ëÇÑ ½Î¿ò¿¡¼, ¿¹¼öÀÇ Á¾±³´Â ±Ã±Ø¿¡ ½Â¸®ÇÒ °ÍÀÌ´Ù.
| Religion is
now confronted by the challenge of a new age of scientific minds
and materialistic tendencies. In this gigantic struggle between
the secular and the spiritual, the religion of Jesus will eventually
triumph. |
5. The Modern Problem The twentieth century has brought new problems for Christianity and all other religions to solve. The higher a civilization climbs, the more necessitous becomes the duty to " seek first the realities of heaven " in all of man's efforts to stabilize society and facilitate the solution of its material problems. | ||
195:5.2 Áø¸®¸¦
Á¾Á¾ Å丷Å丷 ÀÚ¸£°í, °Ý¸®ÇÏ°í, °í¸³½ÃÅ°°í, Áö³ªÄ¡°Ô ºÐ¼®ÇßÀ» ¶§´Â »ç¶÷À» Çê°¥¸®°Ô ÇÏ°í À߸ø ÀεµÇϱ⵵ ÇÑ´Ù.
»ì¾Æ ÀÖ´Â Áø¸®¸¦, ¹°Áú°úÇÐÀÇ »ç½Ç·Î¼ ¶Ç´Â Áß°£¿¡ ÀÖ´Â ¿¹¼úÀÇ ¿µ°¨À¸·Î¼ ¹Þ¾ÆµéÀÌ´Â °ÍÀÌ ¾Æ´Ï¶ó, »ì¾Æ ÀÖ´Â ¿µÀû
½Çü·Î¼ ¿ÂÀüÈ÷ ¹Þ¾ÆµéÀÏ ¶§¿¡ Áø¸® Ãß±¸ÀÚ¸¦ ¹Ù¸£°Ô °¡¸£Ä£´Ù.
| Truth often
becomes confusing and even misleading when it is dismembered, segregated,
isolated, and too much analyzed. Living truth teaches the truth
seeker aright only when it is embraced in wholeness and as a living
spiritual reality, not as a fact of material science or an inspiration
of intervening art. | |
195:5.3 Á¾±³´Â
»ç¶÷¿¡°Ô ±×ÀÇ ½Å¼ºÇÑ ¿µ¿øÇÑ ¿î¸íÀ» °è½ÃÇÏ´Â °ÍÀÌ´Ù. Á¾±³´Â ¼øÀüÈ÷ °³ÀÎÀûÀÎ ¿µÀû üÇèÀ̸ç, ´ÙÀ½°ú °°ÀÌ, ¾ðÁ¦±îÁö³ª
»ç¶÷ÀÌ °¡Áø ´Ù¸¥ ³ôÀº ÇüÅÂÀÇ »ý°¢°ú ±¸º°µÇ¾î¾ß ÇÑ´Ù:
| Religion is
the revelation to man of his divine and eternal destiny. Religion
is a purely personal and spiritual experience and must forever be
distinguished from man's other high forms of thought, such as: | |
1. ¹°ÁúÀû ½Çü¿¡
´ëÇÑ Àΰ£ÀÇ ³í¸®ÀûÀΠŵµ.
| 1. Man's logical
attitude toward the things of material reality. | |
2. ÃßÇÔ°ú ´ëÁ¶µÇ´Â
¾Æ¸§´Ù¿ò¿¡ ´ëÇÑ Àΰ£ÀÇ ¹ÌÀû Æò°¡.
| 2. Man's aesthetic
appreciation of beauty contrasted with ugliness. | |
3. »çȸÀû Ã¥ÀÓ°ú
Á¤Ä¡Àû Àǹ«¿¡ ´ëÇÑ Àΰ£ÀÇ À±¸®Àû ÀνÄ.
| 3. Man's ethical
recognition of social obligations and political duty. | |
4. Àΰ£ÀÇ µµ´ö¼ºÀ»
´À³¢´Â, »ç¶÷ÀÇ °¨°¢Á¶Â÷ ±× ÀÚü·Î´Â Á¾±³°¡ ¾Æ´Ï´Ù.
| 4. Even man's
sense of human morality is not, in and of itself, religious. | |
195:5.8 Á¾±³´Â
¿ìÁÖ¿¡¼ ¹ÏÀ½¤ý½Å·Ú¤ýÈ®½ÅÀ» ¿ä±¸ÇÏ´Â °¡Ä¡¸¦ ã¾Æ³»µµ·Ï °í¾ÈµÇ¾î ÀÖ´Ù; Á¾±³´Â °á±¹ ¿¹¹è°¡ µÈ´Ù. Áö¼ºÀÌ ¹ß°ßÇÑ »ó´ëÀû
°¡Ä¡¿Í ¹Ý´ë·Î, Á¾±³´Â È¥À» À§Çؼ ÃÖ°íÀÇ °¡Ä¡¸¦ ã¾Æ³½´Ù. ±×·¯ÇÑ ÃÊÀΰ£Àû ÅëÂû·ÂÀº ¿À·ÎÁö ÁøÁ¤ÇÑ Á¾±³Àû üÇèÀ»
ÅëÇØ¾ß ¾òÀ» ¼ö ÀÖ´Ù.
| Religion is
designed to find those values in the universe which call forth faith,
trust, and assurance; religion culminates in worship. Religion discovers
for the soul those supreme values which are in contrast with the
relative values discovered by the mind. Such superhuman insight
can be had only through genuine religious experience. | |
195:5.9 ¿µÀû ½Çü¸¦ ±âÃÊ·Î ÇÑ µµ´ö¼º ¾ø´Â »çȸÀÇ Ã¼°è´Â Áß·ÂÀÌ ¾ø´Â žç°èº¸´Ù ´õ À¯ÁöµÉ ¼ö ¾ø´Ù. | A lasting social
system without a morality predicated on spiritual realities can
no more be maintained than could the solar system without gravity. | |
195:5.10 À°Ã¼¸¦
ÀÔ°í¼ Àá½Ã »ç´Â ÀÏ»ý¿¡, È£±â½ÉÀ» ä¿ì°Å³ª È¥ ¼Ó¿¡¼ ¼Ú¾Æ¿À¸£´Â ÀáÀç ¸ðÇè½ÉÀ» ¸ðµÎ ¸¸Á·½ÃÅ°·Á°í ¾Ö¾²Áö ¸»¶ó. Âü¾Æ¶ó!
°ª½Î°í ´õ·¯¿î ¸ðÇèÀ¸·Î ¸Ú´ë·Î µ¹ÁøÇÏ°í ½ÍÀº À¯È¤¿¡ ºüÁöÁö ¸»¶ó. ³ÊÀÇ ¿¡³ÊÁö¸¦ È°¿ëÇÏ°í Á¤¿¿¡ °í»ß¸¦ Áã¶ó. Â÷ºÐÈ÷
ÀÖ°í, Áøº¸ÇÏ´Â ¸ðÇè°ú °¡½¿ ¶³¸®´Â ¹ß°ßÀÌ °¡µæÇÑ »ý¾Ö, ³¡¾ø´Â »ý¾Ö°¡ Àå¾öÇÏ°Ô ÆîÃÄÁö±â¸¦ ±â´Ù¸®¶ó.
| Do not try
to satisfy the curiosity or gratify all the latent adventure surging
within the soul in one short life in the flesh. Be patient! be not
tempted to indulge in a lawless plunge into cheap and sordid adventure.
Harness your energies and bridle your passions; be calm while you
await the majestic unfolding of an endless career of progressive
adventure and thrilling discovery. | |
195:5.11 Àΰ£ÀÇ
±â¿ø¿¡ ´ëÇÑ È¥¶õ¿¡ ºüÁ®, »ç¶÷ÀÇ ¿µ¿øÇÑ ¿î¸íÀ» ÀÒÁö ¸»¶ó. ¿¹¼ö°¡ ¾î¸°¾ÆÀ̵éÁ¶Â÷ »ç¶ûÇß´Ù´Â °Í, Àΰ£ ¼º°ÝÀÇ Å«
°¡Ä¡¸¦ ºÐ¸íÈ÷ Çϼ̴ٴ °ÍÀ» ÀØÁö ¸»¶ó.
| In confusion
over man's origin, do not lose sight of his eternal destiny. Forget
not that Jesus loved even little children, and that he forever made
clear the great worth of human personality. | |
195:5.12 ¼¼»óÀ»
º¼ ¶§, ³ÊÈñ°¡ º¸´Â ¾ÇÇÑ °ËÀº Á¶°¢µéÀº ±Ã±Ø¿¡ ¼±ÇÑ ÇÏ¾á ¹è°æ°ú ´ëÁ¶Çؼ ³ªÅ¸³ª´Â °ÍÀ» ±â¾ïÇ϶ó. ³ÊÈñ´Â ´ÜÁö,
±î¸¸ ¾ÇÀÇ ¹è°æ¿¡ ÃʶóÇÏ°Ô º¸ÀÌ´Â, ÇÏ¾á ¼±(à¼)ÀÇ Á¶°¢µéÀ» ±¸°æÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù.
| As you view
the world, remember that the black patches of evil which you see
are shown against a white background of ultimate good. You do not
view merely white patches of good which show up miserably against
a black background of evil. | |
195:5.13 ³Î¸®
Æ۶߸®°í ¼±Æ÷ÇÒ ÁÁÀº Áø¸®°¡ ±×·¸°Ô ¸¹ÀÌ Àִµ¥, ¼¼»ó¿¡ ¾ÇÀÌ »ç½Ç·Î º¸Àδٰí Çؼ »ç¶÷µéÀº ¿Ö ¾Ç¿¡ °ñ¸ôÇØ¾ß Çϴ°¡?
Áø¸®ÀÇ ¾Æ¸§´Ù¿î ¿µÀû °¡Ä¡´Â ¾ÇÀÇ Çö»óº¸´Ùµµ ´õ¿í À¯ÄèÇÏ°í »ç¶÷ÀÇ Á¤½ÅÀ» ³ôÀδÙ.
| When there
is so much good truth to publish and proclaim, why should men dwell
so much upon the evil in the world just because it appears to be
a fact? The beauties of the spiritual values of truth are more pleasurable
and uplifting than is the phenomenon of evil. | |
195:5.14 Çö´ë °úÇÐÀÌ ½ÇÇè ±â¹ýÀ» Ãß±¸ÇÏ´Â °Í°ú °°ÀÌ, Á¾±³¿¡¼ ¿¹¼ö´Â üÇèÀÇ ¹æ¹ýÀ» ÁÖÀåÇÏ°í µû¶ú´Ù. ¿ì¸®´Â ¿µÀû ÅëÂû·ÂÀÇ Àεµ¸¦ ÅëÇؼ Çϳª´ÔÀ» ¹ß°ßÇÏÁö¸¸, ¾Æ¸§´Ù¿î °ÍÀ» »ç¶ûÇÏ°í, Áø¸®¸¦ Ãß±¸ÇÏ°í, Àǹ«¿¡ Ã漺ÇÏ°í, ½Å¼ºÇÑ ¼±(à¼)À» ¼þ¹èÇÔÀ¸·Î ÀÌ È¥ÀÇ ÅëÂû·Â¿¡ °¡±îÀÌ °£´Ù. ±×·¯³ª ÀÌ ¸ðµç °¡Ä¡ ÀÖ´Â °Í Áß¿¡¼ »ç¶ûÀº ÁøÁ¤ÇÑ ÅëÂû·ÂÀ¸·Î À̲ô´Â ÂüµÈ ¾È³»ÀÚÀÌ´Ù. | In religion,
Jesus advocated and followed the method of experience, even as modern
science pursues the technique of experiment. We find God through
the leadings of spiritual insight, but we approach this insight
of the soul through the love of the beautiful, the pursuit of truth,
loyalty to duty, and the worship of divine goodness. But of all
these values, love is the true guide to real insight. |
195:6.1 °úÇÐÀÚµéÀº ÀǵµÄ¡ ¾Ê°Ô Àηù¸¦ À¯¹°·ÐÀÇ °øÆ÷·Î ¸ô¾Æ³Ö¾ú´Ù; ±×µéÀº ¿µ¿øÇÑ µµ´öÀû ÀºÇà¿¡¼ °æ¼ÖÇÏ°Ô ÁöºÒ û±¸¸¦ ½ÃÀÛÇßÁö¸¸, ÀÌ Àΰ£ üÇèÀÇ ÀºÇàÀº ±¤´ëÇÑ ¿µÀû Àç»êÀ» °¡Á³°í, ±× ÀºÇà¿¡ ´ëÇÑ ÁöºÒ û±¸¸¦ µé¾îÁÙ ¼ö ÀÖ´Ù. ¿ÀÁ÷ »ý°¢Áö ¸øÇÑ »ç¶÷µéÀÌ ÀηùÀÇ ¿µÀû ÀÚ»êÀÌ ÃæºÐÈ÷ ÀÖ´ÂÁö¿¡ ´ëÇØ °øÆ÷¿¡ ºüÁø´Ù. À¯¹°·ÐÀûÀÌ°í ¼¼¼ÓÀûÀÎ °øÆ÷°¡ ³¡³¯ ¶§, ¿¹¼öÀÇ Á¾±³°¡ ÆÄ»êµÇÁö ¾ÊÀº °ÍÀÌ µå·¯³¯ °ÍÀÌ´Ù. Çϴóª¶óÀÇ ¿µÀû ÀºÇàÀº ¡°¿¹¼öÀÇ À̸§À¸·Î¡± ²¨³» ¾²´Â ¸ðµç »ç¶÷¿¡°Ô ¹ÏÀ½°ú ¼Ò¸ÁÀ» ÁÖ°í, µµ´öÀû º¸ÀåÀ» ÁÙ °ÍÀÌ´Ù. | 6. Materialism Scientists have unintentionally precipitated mankind into a materialistic panic; they have started an unthinking run on the moral bank of the ages, but this bank of human experience has vast spiritual resources; it can stand the demands being made upon it. Only unthinking men become panicky about the spiritual assets of the human race. When the materialistic-secular panic is over, the religion of Jesus will not be found bankrupt. The spiritual bank of the kingdom of heaven will be paying out faith, hope, and moral security to all who draw upon it " in His name." | |
195:6.2 À¯¹°·Ð°ú
¿¹¼öÀÇ °¡¸£Ä§ »çÀÌ¿¡ ¾î¶² ¸í¹éÇÑ °¥µîÀÌ ÀÖµçÁö »ó°ü¾øÀÌ, ³ÊÈñ´Â ´Ù°¡¿À´Â ½Ã´ë¿¡, ÁÖ(ñ«)ÀÇ °¡¸£Ä§ÀÌ ¿ÏÀüÈ÷ ½Â¸®ÇÒ
°ÍÀ» È®½ÅÇÒ ¼ö ÀÖ´Ù. ½ÇÁ¦·Î, Âü Á¾±³´Â °úÇаú ¾î¶² ³íÀï¿¡µµ ¸»·Áµé ¼ö ¾ø°í, ¾î¶² ¸é¿¡¼µµ ¹°ÁúÀû ÀÏ¿¡ °ü¿©ÇÏÁö
¾Ê´Â´Ù. Á¾±³´Â ´Ù¸¸ °úÇп¡ °ü¿©ÇÏÁö ¾ÊÁö¸¸, °úÇаú °ø°¨Çϸç, ÇÑÆí ±× °úÇÐÀÚ¿¡°Ô ÃÖ´ëÀÇ °ü½ÉÀ» ±â¿ïÀδÙ.
| No matter what
the apparent conflict between materialism and the teachings of Jesus
may be, you can rest assured that, in the ages to come, the teachings
of the Master will fully triumph. In reality, true religion cannot
become involved in any controversy with science; it is in no way
concerned with material things. Religion is simply indifferent to,
but sympathetic with, science, while it supremely concerns itself
with the scientist. | |
195:6.3 Áö½Ä¸¸
Ãß±¸ÇÏ´Â °ÍÀº ±×¿¡ µû¸¥ ÁöÇý·Î¿î Çؼ®ÀÌ ¾øÀÌ, ±×¸®°í Á¾±³Àû üÇèÀ» º¸´Â ¿µÀû ÅëÂû·Â ¾øÀÌ, ±Ã±Ø¿¡ Àΰ£À» ºñ°ü°ú
Àý¸ÁÀ¸·Î À̲ö´Ù. ¾âÆÅÇÑ Áö½ÄÀº ÂüÀ¸·Î »ç¶÷À» ºÒ¾ÈÇÏ°Ô ÇÑ´Ù.
| The pursuit
of mere knowledge, without the attendant interpretation of wisdom
and the spiritual insight of religious experience, eventually leads
to pessimism and human despair. A little knowledge is truly disconcerting.
| |
195:6.4 ÀÌ Ã¥À»
±â·ÏÇÒ ¶§, ÃÖ¾ÇÀÇ À¯¹°·Ð ½Ã´ë´Â Áö³ª°¬´Ù; ´õ ³ªÀº ÀÌÇØÀÇ ³¯Àº ÀÌ¹Ì µ¿ÀÌ Æ®±â ½ÃÀÛÇÏ°í ÀÖ´Ù. °úÇÐ ¼¼°èÀÇ ³ôÀº
Áö¼ºÀº öÇÐ ¸é¿¡¼ ÀÌÁ¦ ´õ ÀüÀûÀ¸·Î À¯¹°·ÐÀûÀÌÁö ¾ÊÁö¸¸, ´ëÁßÀÇ »ç¶÷µéÀº ¿¾ °¡¸£Ä§ÀÇ °á°ú·Î ¿©ÀüÈ÷ ±× ¹æÇâÀ¸·Î
±â¿ï¾îÁ® ÀÖ´Ù. ±×·¯³ª ÀÌ ¹°¸®Àû ½ÇÀç·ÐÀÇ ½Ã´ë´Â ¶¥¿¡¼ÀÇ Àΰ£ »î¿¡¼ Áö³ª°¡´Â ¿¡ÇǼҵåÀÏ »ÓÀÌ´Ù. Çö´ë °úÇÐÀº ÁøÁ¤ÇÑ
Á¾±³¡ª¿¹¼öÀÇ ½ÅÀÚµéÀÇ »î¿¡¼ Ç®ÀÌµÈ ±×ÀÇ °¡¸£Ä§À»¡ª¼Õ´ëÁö ¾ÊÀº ä ³²°ÜµÎ¾ú´Ù. °úÇÐÀÌ ÇÑ ÀÏÀº, Àλý¿¡ ´ëÇÑ À߸øµÈ
Çؼ®À̶ó´Â À¯Ä¡ÇÑ È¯»óÀ» Æı«ÇÑ °Í »ÓÀÌ´Ù.
| At the time
of this writing the worst of the materialistic age is over; the
day of a better understanding is already beginning to dawn. The
higher minds of the scientific world are no longer wholly materialistic
in their philosophy, but the rank and file of the people still lean
in that direction as a result of former teachings. But this age
of physical realism is only a passing episode in man's life on earth.
Modern science has left true religion¡ªthe teachings of Jesus as
translated in the lives of his believers¡ªuntouched. All science
has done is to destroy the childlike illusions of the misinterpretations
of life. | |
195:6.5 °úÇÐÀº
¶¥¿¡¼ »ç´Â Àΰ£ÀÇ »î°ú °ü·ÃÇÏ¿© ¾çÀû üÇèÀÌ°í, Á¾±³´Â ÁúÀû üÇèÀÌ´Ù; °úÇÐÀº Çö»óÀ» ´Ù·é´Ù; Á¾±³´Â ±â¿ø¤ý°¡Ä¡¤ý¸ñÇ¥¸¦
´Ù·é´Ù. ¹°¸®Àû Çö»ó¿¡ ´ëÇÑ ¼³¸íÀ¸·Î ¿øÀÎÀ» ÁöÁ¤ÇÏ´Â °ÍÀº ±Ã±ØÀûÀÎ °Í¿¡ ´ëÇÑ ¹«Áö¸¦ °í¹éÇÏ´Â °ÍÀ̸ç, °á±¹ °úÇÐÀÚ´Â
ÃÖÃÊÀÇ À§´ëÇÑ ¿øÀÎÀÎ ÆĶó´ÙÀ̽ºÀÇ ¿ìÁÖ ¾Æ¹öÁö¿¡°Ô·Î °ð¹Ù·Î µ¹¾Æ°¥ »ÓÀÌ´Ù.
| Science is
a quantitative experience, religion a qualitative experience, as
regards man's life on earth. Science deals with phenomena; religion,
with origins, values, and goals. To assign causes as an explanation
of physical phenomena is to confess ignorance of ultimates and in
the end only leads the scientist straight back to the first great
cause-the Universal Father of Paradise. | |
195:6.6 ±âÀûÀÌ
ÀϾ´ø ½Ã´ë·ÎºÎÅÍ ±â°è ½Ã´ë·Î ¸Í·ÄÈ÷ ¹æÇâÀ» ¹Ù²Û °ÍÀº »ç¶÷À» ¿ÂÅë ºÒ¾ÈÇÏ°Ô ¸¸µç °ÍÀÌ µå·¯³µ´Ù. ¿ìÁÖ¸¦ ±â°è·Î
º¸´Â °ÅÁþ öÇÐÀÇ ¿µ¸®ÇÔ°ú ±³¹¦ÇÔÀº ¹Ù·Î ±×µéÀÇ ±â°è·ÐÀû ÁÖÀåÀÌ °ÅÁþÀÓÀ» ³ªÅ¸³½´Ù. ÇÑ À¯¹°·ÐÀÚÀÇ Áö¼ºÀÌ º¸ÀÎ ¼÷¸í·ÐÀÇ
¿µ¸®ÇÔÀº ¿ìÁÖ°¡ ´«¿¡ º¸ÀÌÁö ¾Ê°í ¸ñÀûÀÌ ¾ø´Â ¿¡³ÊÁö Çö»óÀ̶ó´Â ÁÖÀåÀÌ À߸øµÇ¾ú´Ù´Â °ÍÀ» ¿µ¿øÈ÷ Áõ¸íÇÑ´Ù.
| The violent
swing from an age of miracles to an age of machines has proved altogether
upsetting to man. The cleverness and dexterity of the false philosophies
of mechanism belie their very mechanistic contentions. The fatalistic
agility of the mind of a materialist forever disproves his assertions
that the universe is a blind and purposeless energy phenomenon.
| |
195:6.7 ±³À°¹Þ¾Ò´Ù°í
»ý°¢µÇ´Â ¾î¶² »ç¶÷µéÀÇ ±â°è·ÐÀû ÀÚ¿¬ÁÖÀÇ[2], °Å¸®¿¡ ÀÖ´Â º¸Åë »ç¶÷ÀÇ Áö°¢¾ø´Â ¼¼¼ÓÁÖÀÇ, ÀÌ µÎ °¡Áö´Â ¼øÀüÈ÷
¹°Áú¿¡ Èï¹Ì¸¦ °¡Áø´Ù. ÀÌ·± »ç»óÀº ¿µÀû ¼ºÁúÀ» °¡Áø ¾î¶² ÁøÁ¤ÇÑ °¡Ä¡µµ, ÀÎÁ¤µµ, ¸¸Á·°¨µµ ³ºÁö ¸øÇÒ »Ó¸¸ ¾Æ´Ï¶ó,
¹ÏÀ½°ú Èñ¸Á°ú ¿µ¿øÇÑ º¸ÀåÀÌ ºüÁ® ÀÖ´Ù. Çö´ë »ýÈ°ÀÇ °¡Àå Å« ¹®Á¦ Áß Çϳª´Â »ç¶÷ÀÌ ³Ê¹« ¹Ùºü¼ ¿µÀû ¸í»ó°ú Á¾±³Àû
¿¹¹è¸¦ À§ÇÏ¿© ½Ã°£À» ³¾ ¼ö ¾ø´Ù°í »ý°¢ÇÏ´Â °ÍÀÌ´Ù.
*°¢ÁÖ[2] : ÀÚ¿¬ÁÖÀÇ´Â ¿ìÁÖ°¡ ¸ñÀûÀÌ ¾ø´Â ±¤´ëÇÑ ±â°è³ª À¯±âüÀ̸ç, Àΰ£»ç¿Í »ó°üÇÏÁö ¾Ê´Â´Ù´Â ÀÌ·Ð. | The mechanistic
naturalism of some supposedly educated men and the thoughtless secularism
of the man in the street are both exclusively concerned with things;
they are barren of all real values, sanctions, and satisfactions
of a spiritual nature, as well as being devoid of faith, hope, and
eternal assurances. One of the great troubles with modern life is
that man thinks he is too busy to find time for spiritual meditation
and religious devotion. | |
195:6.8 À¯¹°·ÐÀº
»ç¶÷À» È¥ÀÌ ¾ø´Â ÀÚµ¿ÀÎÇüÀ¸·Î °ÝÇϽÃÅ°°í, ´ÜÁö ³¶¸¸ÀÌ ¾ø´Â ±â°è·ÐÀû ¿ìÁÖÀÇ ¼öÇÐ °ø½Ä¿¡¼ ¹«·ÂÇÑ ÀÚ¸®¸¦ ã´Â »ê¼ú
±âÈ£·Î ¸¸µç´Ù. ±×·¯³ª ´ë ¼öÇÐÀÚ°¡ ¾øÀÌ ÀÌ ¸ðµç ±¤´ëÇÑ ¼öÇÐÀû ¿ìÁÖ°¡ ¾îµð¿¡¼ ¿À´Â°¡? °úÇÐÀº ¹°ÁúÀÇ º¸Á¸¿¡ °üÇÏ¿©
»ó¼¼È÷ ³íÇÒÁö ¸ð¸£Áö¸¸, Á¾±³´Â »ç¶÷ÀÇ È¥ÀÌ º¸Á¸µÇ´Â °ÍÀ» ÀÔÁõÇÑ´Ù¡ªÁ¾±³´Â »ç¶÷ÀÌ ¿µÀû ½Çü¿Í ¿µ¿øÇÑ °¡Ä¡¸¦ üÇèÇÏ´Â
µ¥ °ü½ÉÀ» °¡Áø´Ù.
| Materialism
reduces man to a soulless automaton and constitutes him merely an
arithmetical symbol finding a helpless place in the mathematical
formula of an unromantic and mechanistic universe. But whence comes
all this vast universe of mathematics without a Master Mathematician?
Science may expatiate on the conservation of matter, but religion
validates the conservation of men's souls-it concerns their experience
with spiritual realities and eternal values. | |
195:6.9 ¿À´Ã³¯
À¯¹°·ÐÀ» ¹Ï´Â »çȸÇÐÀÚ´Â ÇÑ °øµ¿Ã¼¸¦ Á¶»çÇÏ°í, º¸°í¼¸¦ ¾²°í, ¹ß°ßÇÑ ´ë·Î »ç¶÷µéÀ» µÎ°í ¶°³´Ù. 1,900³â Àü,
¹è¿ìÁö ¸øÇÑ °¥¸±¸® »ç¶÷µéÀº Àΰ£ÀÇ ³»Àû üÇèÀ» À§ÇÑ ¿µÀû ±â¿©¿¡ ÀÚ½ÅÀÇ »ý¸íÀ» ¹ÙÄ£ ¿¹¼ö¸¦ »ìÆ캻 ´ÙÀ½, ³ª°¡¼
·Î¸¶ Á¦±¹ Àüü¸¦ µÚÁý¾î ³õ¾Ò´Ù.
| The materialistic
sociologist of today surveys a community, makes a report thereon,
and leaves the people as he found them. Nineteen hundred years ago,
unlearned Galileans surveyed Jesus giving his life as a spiritual
contribution to man's inner experience and then went out and turned
the whole Roman Empire upside down. | |
195:6.10 ±×·¯³ª
Á¾±³ ÁöµµÀÚµéÀÌ Çö´ëÀÎÀ» Áß¼¼ÀÇ ³ªÆÈ ¼Ò¸®¿¡ ¸ÂÃç ¿µÀû ÀüÀïÀ» Ç϶ó´Â °ÍÀº Å« ½Ç¼ö¸¦ ÇÏ´Â °ÍÀÌ´Ù. Á¾±³´Â »õ·Î¿î
ÃֽŠ½½·Î°ÇÀ» Á¦°øÇØ¾ß ÇÑ´Ù. ¹ÎÁÖÁÖÀdzª ¾î¶² ´Ù¸¥ Á¤Ä¡Àû ¸¸º´ÅëÄ¡¾àµµ ¿µÀû Áøº¸¸¦ ´ë½ÅÇÏÁö ¸øÇÑ´Ù. °ÅÁþ Á¾±³´Â
Çö½Ç µµÇǸ¦ ³ªÅ¸³¾ ¼ö ÀÖÁö¸¸, ¿¹¼ö´Â º¹À½¿¡¼ ¿µÀû Áøº¸ÀÇ ¿µ¿øÇÑ ½Çü·Î µé¾î°¡´Â ¹Ù·Î ±× ÀÔ±¸±îÁö¸¦ ÇÊ»ç Àΰ£¿¡°Ô
¼Ò°³Çß´Ù.
| But religious
leaders are making a great mistake when they try to call modern
man to spiritual battle with the trumpet blasts of the Middle Ages.
Religion must provide itself with new and up-to-date slogans. Neither
democracy nor any other political panacea will take the place of
spiritual progress. False religions may represent an evasion of
reality, but Jesus in his gospel introduced mortal man to the very
entrance upon an eternal reality of spiritual progression. | |
195:6.11 Áö¼ºÀÌ
¹°Áú·ÎºÎÅÍ ¡°¼Ú¾Æ³µ´Ù¡±°í ¸»ÇÏ´Â °ÍÀº ¾Æ¹«°Íµµ ¼³¸íÇÏÁö ¸øÇÑ´Ù. ¿ìÁÖ°¡ ´ÜÁö ÇϳªÀÇ ¸ÞÄ«´ÏÁòÀÌ°í Áö¼ºÀÌ ¹°Áú°ú ºÐ¸®µÇ¾î
ÀÖÁö ¾Ê´Ù¸é, ¿ì¸®´Â ¾î¶² °üÂûµÈ Çö»ó¿¡ ´ëÇØ µÎ °¡Áö ´Ù¸¥ Çؼ®À» °¡Áú ¼ö ¾øÀ» °ÍÀÌ´Ù. Áø¸®, ¾Æ¸§´Ù¿ò, ¼±ÀÇ
°³³äÀº ¹°¸®ÇÐÀ̳ª ÈÇп¡ ³»ÀçµÇ¾î ÀÖÁö ¾Ê´Ù. ±â°è´Â Áø¸®¸¦ ¸ð¸£¸ç, ¾Ë ¼öµµ ¾ø°í, ÀÇ¿¡ °¥±ÞÇϸç, ¼±À» Ç°À» ¼öµµ
¾ø´Ù.
| To say that
mind " emerged " from matter explains nothing. If the
universe were merely a mechanism and mind were unapart from matter,
we would never have two differing interpretations of any observed
phenomenon. The concepts of truth, beauty, and goodness are not
inherent in either physics or chemistry. A machine cannot know,
much less know truth, hunger for righteousness, and cherish goodness.
| |
195:6.12 °úÇÐÀº
¹°¸®ÀûÀÏ ¼öµµ ÀÖÁö¸¸, Áø¸®¸¦ Çì¾Æ¸®´Â °úÇÐÀÚÀÇ Áö¼ºÀº ´çÀå¿¡ ¹°ÁúÀ» ÃÊ¿ùÇÑ´Ù. ¹°ÁúÀº Áø¸®¸¦ ¾ËÁö ¸øÇÏ°í, ¹°ÁúÀº
ÀÚºñ¸¦ »ç¶ûÇϰųª ¿µÀû ½Çü¸¦ ±â»µÇÒ ¼öµµ ¾ø´Ù. ¿µÀû ±ú¿ìħ¿¡ ±âÃʸ¦ µÎ°í Àΰ£ÀÇ Ã¼Çè¿¡ »Ñ¸®¸¦ µÐ µµ´öÀû È®½ÅÀº
¹°¸®Àû °üÂû¿¡ ±âÃʸ¦ µÐ ¼öÇÐÀû Ã߷и¸Å ½ÇÀçÇÏ°í È®½ÇÇÏÁö¸¸, ±×·¯³ª ´Ù¸¥ ´õ ³ôÀº ¼öÁØ À§¿¡ ÀÖ´Ù.
| Science may
be physical, but the mind of the truth-discerning scientist is at
once supermaterial. Matter knows not truth, neither can it love
mercy nor delight in spiritual realities. Moral convictions based
on spiritual enlightenment and rooted in human experience are just
as real and certain as mathematical deductions based on physical
observations, but on another and higher level. | |
195:6.13 »ç¶÷ÀÌ
°Ü¿ì ±â°è¶ó¸é, ¹°Áú ¿ìÁÖ¿¡ ´ëÇÏ¿© ¾ó¸¶Å ȹÀÏÀûÀ¸·Î ¹ÝÀÀÇÒ °ÍÀÌ´Ù. ¼º°ÝÀº Ä¿³ç, °³¼ºÀÌ Á¸ÀçÇÏÁöµµ ¸øÇÒ °ÍÀÌ´Ù.
| If men were
only machines, they would react more or less uniformly to a material
universe. Individuality, much less personality, would be nonexistent.
| |
195:6.14 µÑ°
±Ù¿ø Áß½ÉÀÇ ¹«Á¶°ÇÀûÀÎ ÀÇÁö°¡ ÀÖ´Â °÷¿¡¼, ¿Â ¿ìÁÖÀÇ Á߽ɿ¡ ÆĶó´ÙÀ̽ºÀÇ Àý´ë ¸ÞÄ«´ÏÁòÀÌ ÀÖ´Ù´Â »ç½ÇÀº, °áÁ¤ÀÚ°¡
¿ìÁÖ¿¡¼ È¥ÀÚ¸¸ Á¤ÇÏ´Â ¹ýÄ¢ÀÌ ¾Æ´ÔÀ» ¿µ¿øÈ÷ È®½ÅÇÏ°Ô ÇÑ´Ù. ¹°ÁúÁÖÀÇ°¡ Á¸ÀçÇÏÁö¸¸, ±×°Í¸¸ ÀÛ¿ëÇÏÁö ¾Ê´Â´Ù; ¸ÞÄ«´ÏÁòÀÌ
ÀÖÁö¸¸, °Å±â¿¡´Â Á¦ÇÑÀÌ ÀÖ´Ù; °áÁ¤·ÐÀÌ Á¸ÀçÇÏÁö¸¸, ±×°Í È¥ÀÚ¸¸À¸·Î °áÁ¤µÇÁö ¾Ê´Â´Ù.
| The fact of
the absolute mechanism of Paradise at the center of the universe
of universes, in the presence of the unqualified volition of the
Second Source and Center, makes forever certain that determiners
are not the exclusive law of the cosmos. Materialism is there, but
it is not exclusive; mechanism is there, but it is not unqualified;
determinism is there, but it is not alone. | |
195:6.15 À¯ÇÑÇÑ
¹°Áú ¿ìÁִ ȹÀÏÀûÀÌ°í °áÁ¤ÀûÀÌÁö¸¸, °á±¹ Áö¼º°ú ¿µ, ÀÌ µÑÀÌ ÇÔ²² Á¸ÀçÇÏ°Ô µÉ °ÍÀÌ´Ù. ¿ìÁÖ Áö¼ºÀÇ ¿µÇâ·ÂÀº ¹°Áú¼¼°è
¼Ó¿¡µµ Ç×»ó ÀÚ¹ßÀû ÇൿÀ» ÁÖÀÔÇÑ´Ù.
| The finite
universe of matter would eventually become uniform and deterministic
but for the combined presence of mind and spirit. The influence
of the cosmic mind constantly injects spontaneity into even the
material worlds. | |
195:6.16 ¾î¶²
Á¸Àç ¿µ¿ª¿¡¼µµ ÀÚÀ¯, °ð µ¶Ã¢¼ºÀº ¿µÀû ¿µÇâ°ú ¿ìÁÖ Áö¼ºÀÌ ÅëÁ¦ÇÏ´Â Á¤µµ¿¡, ´Ù½Ã ¸»Çؼ, Àΰ£ÀÇ Ã¼Çè¿¡¼ ¡°¾Æ¹öÁöÀÇ
¶æ¡±À» ½ÇÁ¦·Î ÇàÇÏ´Â Á¤µµ¿¡, Á¤ºñ·ÊÇÏ¿© Ä¿Áø´Ù. ±×·¡¼ ÀÏ´Ü ³ÊÈñ°¡ Çϳª´ÔÀ» ãÀ¸·Á°í ±æÀ» ¶°³ª¸é, ÀÌ´Â Çϳª´ÔÀÌ
³ÊÈñ¸¦ ÀÌ¹Ì Ã£¾Ò´Ù´Â È®°íÇÑ Áõ¸íÀÌ´Ù.
| Freedom or
initiative in any realm of existence is directly proportional to
the degree of spiritual influence and cosmic-mind control; that
is, in human experience, the degree of the actuality of doing "
the Father's will. " And so, when you once start out to find
God, that is the conclusive proof that God has already found you.
| |
195:6.17 Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±À»
ÁøÁöÇÏ°Ô Ãß±¸Çϸé Çϳª´Ô²²·Î ÀεµµÈ´Ù. ¸ðµç °úÇÐÀû ¹ß°ßÀº ¿ìÁÖ¿¡ ÀÚÀ¯¿Í ÇÑ°á°°À½ÀÌ Á¸ÀçÇÔÀ» º¸¿©ÁØ´Ù. ¹ß°ßÇÏ´Â »ç¶÷Àº
ÀÚÀ¯·Ó°Ô ¹ß°ßÇÒ ¼ö ÀÖ¾ú´Ù. ¹ß°ßµÈ °ÍÀº ½ÇÀçÀÌ°í, º¸±â¿¡ ÇÑ°á°°°í, ±×·¸Áö ¾Ê´Ù¸é, ÇϳªÀÇ »ç¹°·Î¼ ¾Ë·ÁÁú ¼ö ¾ø¾úÀ»
°ÍÀÌ´Ù.
| The sincere
pursuit of goodness, beauty, and truth leads to God. And every scientific
discovery demonstrates the existence of both freedom and uniformity
in the universe. The discoverer was free to make the discovery.
The thing discovered is real and apparently uniform, or else it
could not have become known as a thing. |
195:7.1 ¹°ÁúÀû-Áö¼ºÀ» °¡Áø »ç¶÷ÀÌ ±â°è·ÐÀû ¿ìÁַаú °°Àº Ãë¾àÇÑ À̷еé·Î ÂüµÈ Á¾±³¿¡ ´ëÇÑ °³ÀÎÀû üÇèÀÇ ¹æ´ëÇÑ ¿µÀû ÀÚ¿øÀ» ¹ÚÅ»Çϵµ·Ï Çã¿ëÇÏ´Â °ÍÀº ¾ó¸¶³ª ¾î¸®¼®Àº°¡. »ç½ÇµéÀº °áÄÚ ÁøÁ¤ÇÑ ¿µÀû ¹ÏÀ½°ú ¾ðÀïÇÏÁö ¾Ê´Â´Ù; À̷еéÀº ±×·² ¼ö ÀÖ´Ù. °úÇÐÀº Á¾±³Àû ¹ÏÀ½¡ª¿µÀû ½Çü ¾È¿¡ ÀÖ´Â Àΰ£ ¹ÏÀ½¡ªÀ» ¾ø¾Ö·Á°í ½ÃµµÇÑ °Íº¸´Ù, ¹Ì½ÅÀ» ÅðÄ¡ÇÏ´Â °Í¿¡ Àü³äÇÏ´Â °ÍÀÌ ´õ ³´´Ù. | 7. The Vulnerability of Materialism How foolish it is for material-minded man to allow such vulnerable theories as those of a mechanistic universe to deprive him of the vast spiritual resources of the personal experience of true religion. Facts never quarrel with real spiritual faith; theories may. Better that science should be devoted to the destruction of superstition rather than attempting the overthrow of religious faith-human belief in spiritual realities and divine values. | |
195:7.2 Á¾±³°¡
»ç¶÷¿¡°Ô ¿µÀû ¸é¿¡¼ ÇØÁÖ´Â °ÍÀ», °úÇÐÀº »ç¶÷¿¡°Ô ¹°Áú ¸é¿¡¼ ÇØ¾ß ÇÑ´Ù: ÀλýÀ» º¸´Â ½Ã¾ß¸¦ È®ÀåÇÏ°í ¼º°ÝÀ» ³ÐÈ÷´Â
ÀÏÀÌ´Ù. ÂüµÈ °úÇÐÀº ÂüµÈ Á¾±³¿Í ¿À·¡ ´ÙÅø ÀÏÀÌ ¾ø´Ù. ¡°°úÇÐÀû ¹æ¹ý¡±Àº ´Ù¸¸ ¹°ÁúÀû ¸ðÇè°ú ¹°¸®Àû ¼ºÃ븦 Àç´Â
ÁöÀû ôµµÀÏ »ÓÀÌ´Ù. ±×·¯³ª ¹°ÁúÀûÀÌ°í ¿ÂÅë ÁöÀû ¼ºÁúÀ» °¡Á³±â ¶§¹®¿¡, °úÇÐÀû ¹æ¹ýÀº ¿µÀû ½Çü¿Í Á¾±³Àû üÇèÀÇ
Æò°¡¿¡ µµ¹«Áö ¼Ò¿ëÀÌ ¾ø´Ù.
| Science should
do for man materially what religion does for him spiritually: extend
the horizon of life and enlarge his personality. True science can
have no lasting quarrel with true religion. The "scientific
method" is merely an intellectual yardstick wherewith to measure
material adventures and physical achievements. But being material
and wholly intellectual, it is utterly useless in the evaluation
of spiritual realities and religious experiences. | |
195:7.3 Çö´ë
±â°è·ÐÀÚÀÇ ¸ð¼øÀº ´ÙÀ½°ú °°´Ù: ¸¸¾à ÀÌ°ÍÀÌ ´ÜÁö ¹°ÁúÀû ¿ìÁÖÀÌ°í Àΰ£ÀÌ ´ÜÁö ±â°èÀÏ »ÓÀ̶ó¸é, ±×·¯ÇÑ Àΰ£Àº ÀÚ½ÅÀ»
¿ÂÀüÈ÷ ÀνÄÇÒ ¼ö ¾øÀ» °ÍÀ̸ç, ¸¶Âù°¡Áö·Î ±×·¯ÇÑ ±â°è-Àΰ£Àº ¹°Áú ¿ìÁÖ°¡ Á¸ÀçÇÏ´Â »ç½ÇÀ» ¿ÂÀüÈ÷ ÀǽÄÇÏÁö ¸øÇÒ °ÍÀÌ´Ù.
±â°è °úÇÐÀÇ À¯¹°·ÐÀû ³«½É°ú Àý¸ÁÀº, ¹Ù·Î ±× Ãʹ°Áú ÅëÂû·ÂÀÌ À߸øµÇ°í ½º½º·Î ¸ð¼øµÇ´Â À¯¹°·ÐÀû ¿ìÁÖ °³³äµéÀ» ¸¸µé¾î³»´Â
±×·± °úÇÐÀÚÀÇ Áö¼º¿¡ ¿µÀÌ ±êµå´Â »ç½ÇÀ» ÀνÄÇϴµ¥ ½ÇÆÐÇß´Ù.
| The inconsistency
of the modern mechanist is: If this were merely a material universe
and man only a machine, such a man would be wholly unable to recognize
himself as such a machine, and likewise would such a machine-man
be wholly unconscious of the fact of the existence of such a material
universe. The materialistic dismay and despair of a mechanistic
science has failed to recognize the fact of the spirit-indwelt mind
of the scientist whose very supermaterial insight formulates these
mistaken and self-contradictory concepts of a materialistic universe.
| |
195:7.4 ¿µ¿øÇÏ°í
¹«ÇÑÇÑ ÆĶó´ÙÀ̽º °¡Ä¡, °ð Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±ÀÇ °¡Ä¡´Â ½Ã°£°ú °ø°£ÀÇ ¿ìÁֵ鿡¼ ÀϾ´Â »ç½ÇÀûÀÎ Çö»ó ¾È¿¡ °¨Ãß¾îÁ®
ÀÖ´Ù. ±×·¯³ª ÀÌ ¿µÀû °¡Ä¡¸¦ ã¾Æ³»°í Çì¾Æ¸®´Â µ¥´Â ¿µ¿¡°Ô¼ ÅÂ¾î³ ÇÊ»çÀÚ°¡ ¹ÏÀ½ÀÇ ´«À¸·Î º¸±â¸¦ ¿ä±¸ÇÑ´Ù.
| Paradise values
of eternity and infinity, of truth, beauty, and goodness, are concealed
within the facts of the phenomena of the universes of time and space.
But it requires the eye of faith in a spirit-born mortal to detect
and discern these spiritual values. | |
195:7.5 ¿µÀûÀ¸·Î
Áøº¸ÇÏ´Â ½Çü¿Í °¡Ä¡´Â ¡°½É¸®Àû Åõ»ç¡±¡ª´ÜÁö ¹°Áú Áö¼ºÀÇ ¹ÌÈµÈ ¸ù»ó¡ªÀÌ ¾Æ´Ï´Ù. ±×·¯ÇÑ ½Çü¿Í °¡Ä¡´Â ±êµå´Â Á¶ÀýÀÚ,
»ç¶÷ÀÇ Áö¼º ¼Ó¿¡ »ç´Â Çϳª´Ô ¿µÀÇ ¿µÀû ¿¹ÃøÀÌ´Ù. Èñ¹ÌÇÏ°Ô ¾óÇÍ º» ¡°»ó´ë¼º¡±ÀÇ ¹ß°ß¿¡ ´ëÇÑ ´ç½ÅÀÇ ¼Õ³î¸²¿¡ ÀÇÇØ
Çϳª´ÔÀÌ ¿µ¿ø¼º°ú ¹«ÇѼº¿¡ ´ëÇÑ ³ÊÈñÀÇ °³³äÀÌ ¹æÇعÞÁö ¾Êµµ·Ï Ç϶ó. ÀÚ¾Æ Ç¥ÇöÀÇ ÇÊ¿ä¿¡ °üÇÑ ³ÊÈñÀÇ ¸ðµç °£±¸¿¡¼,
Á¶ÀýÀÚ-Ç¥Çö, Áï ³ÊÀÇ ½ÇÁ¦ÀûÀÌ°í ´õ ³ªÀº ÀÚ¾Æ Ç¥ÇöÀ» ÇÏÁö ¸øÇÏ´Â ½Ç¼ö¸¦ ¹üÇÏÁö ¸»¶ó.
| The realities
and values of spiritual progress are not a "psychologic projection"-
a mere glorified daydream of the material mind. Such things are
the spiritual forecasts of the indwelling Adjuster, the spirit of
God living in the mind of man. And let not your dabblings with the
faintly glimpsed findings of "relativity" disturb your
concepts of the eternity and infinity of God. And in all your solicitation
concerning the necessity for self-expression do not make the mistake
of failing to provide for Adjuster-expression, the manifestation
of your real and better self. | |
195:7.6 ÀÌ°ÍÀÌ
°Ü¿ì ¹°ÁúÀû ¿ìÁÖ¶ó¸é, ¹°Áú Àΰ£Àº °áÄÚ ±×·¸°Ô ¼øÀüÇÑ ¹°ÁúÀû Á¸À縦 °¡Áö´Â ±â°èÀû ¼ºÇ° °³³ä¿¡ µµ´ÞÇÒ ¼ö ¾øÀ» °ÍÀÌ´Ù.
¿ìÁÖ¿¡ ´ëÇÑ ¹Ù·Î ÀÌ ±â°è·Ð °³³äÀº ±× ÀÚü·Î¼ Áö¼ºÀÇ ºñ¹°Áú Çö»óÀ̸ç, ¾Æ¹«¸® öÀúÈ÷ ¹°Áú¿¡ Á¶°ÇÀ» ¹Þ°í ±â°èÀûÀ¸·Î
ÅëÁ¦µÇ´Â µí º¸¿©µµ, ¸ðµç Áö¼ºÀº ºñ¹°Áú ±â¿øÀ» °¡Áø´Ù.
| If this were
only a material universe, material man would never be able to arrive
at the concept of the mechanistic character of such an exclusively
material existence. This very mechanistic concept of the universe
is in itself a nonmaterial phenomenon of mind, and all mind is of
nonmaterial origin, no matter how thoroughly it may appear to be
materially conditioned and mechanistically controlled. | |
195:7.7 ÇÊ»ç
Àΰ£ÀÌ °¡Áø ¾ó¸¶Å ÁøÈµÈ Á¤½Å ÀÛ¿ëÀº ÀÏ°ü¼ºÀ̳ª ÁöÇý¸¦ Áö³ªÄ¡°Ô ºÎ¿©¹ÞÁö ¾Ê´Â´Ù. »ç¶÷ÀÇ ÀÚ¸¸Àº Á¾Á¾ ±×ÀÇ À̼ºÀ»
³Ñ¾î ±×ÀÇ ³í¸®¸¦ ±³¹¦È÷ ÇÇÇØ °£´Ù.
| The partially
evolved mental mechanism of mortal man is not overendowed with consistency
and wisdom. Man's conceit often outruns his reason and eludes his
logic. | |
195:7.8 °¡Àå
ºñ°üÀûÀÎ À¯¹°·ÐÀÚÀÇ ¹Ù·Î ±× ºñ°üÁÖÀÇ´Â ±× ÀÚü·Î ºñ°ü·ÐÀÚÀÇ ¿ìÁÖ°¡ ÀüÀûÀ¸·Î ¹°ÁúÀûÀÌÁö ¾Ê´Ù´Â ÃæºÐÇÑ Áõ°ÅÀÌ´Ù. ³«°üÁÖÀÇ¿Í
ºñ°üÁÖÀÇ´Â ¸ðµÎ »ç½Ç»Ó¸¸ ¾Æ´Ï¶ó °¡Ä¡¸¦ ÀǽÄÇÏ´Â Áö¼ºÀÇ °³³ä ¹ÝÀÀÀÌ´Ù. ¸¸ÀÏ ¿ìÁÖ°¡ À¯¹°·ÐÀÚ°¡ »ý°¢ÇÏ´Â °Í°ú °°´Ù¸é,
Àΰ£Àº ±â°èÀΰ£À¸·Î¼ ±× »ç½Ç¿¡ ´ëÇÑ ÀǽÄÀûÀÎ ÀνÄÀÌ ÀüÇô ¾øÀ» °ÍÀÌ´Ù. ¿µ¿¡¼ ÅÂ¾î³ Áö¼º¿¡ °¡Ä¡ °³³äÀÇ ÀǽÄÀÌ
¾ø´Ù¸é, ¿ìÁÖ ¹°ÁúÁÖÀÇÀÇ »ç½Ç°ú ¿ìÁÖ ÀÛµ¿ÀÇ ±â°èÀû Çö»óÀº Àΰ£¿¡ ÀÇÇØ ¿ÏÀüÈ÷ ÀνĵÇÁö ¾ÊÀ» °ÍÀÌ´Ù. ÇÑ ±â°è´Â ´Ù¸¥
±â°èÀÇ º»ÁúÀ̳ª °¡Ä¡¸¦ ÀǽÄÇÒ ¼ö ¾ø´Ù.
| The very pessimism
of the most pessimistic materialist is, in and of itself, sufficient
proof that the universe of the pessimist is not wholly material.
Both optimism and pessimism are concept reactions in a mind conscious
of values as well as of facts. If the universe were truly what the
materialist regards it to be, man as a human machine would then
be devoid of all conscious recognition of that very fact. Without
the consciousness of the concept of values within the spirit-born
mind, the fact of universe materialism and the mechanistic phenomena
of universe operation would be wholly unrecognized by man. One machine
cannot be conscious of the nature or value of another machine. | |
195:7.9 »ý¸í°ú
¿ìÁÖ¿¡ ´ëÇÑ ±â°è·ÐÀû öÇÐÀÌ °úÇÐÀûÀÏ ¼ö ¾ø´Â °ÍÀº °úÇÐÀÌ ¿À·ÎÁö ¹°Áú°ú »ç½Ç¸¸ ÀνÄÇÏ°í ´Ù·ç±â ¶§¹®ÀÌ´Ù. öÇÐÀº
ÇÊ¿¬ÀûÀ¸·Î °úÇÐÀ» ÃÊ¿ùÇÑ´Ù. »ç¶÷Àº ÀÚ¿¬ÀÇ ¹°ÁúÀû »ç½ÇÀÌÁö¸¸, ±×ÀÇ »ý¸íÀº Áö¼ºÀÇ ÅëÁ¦ ¼Ó¼º°ú ¿µÀÇ Ã¢Á¶ ÀÚÁúÀ» ³ªÅ¸³½´Ù´Â
Á¡¿¡¼ ÀÚ¿¬ÀÇ ¹°Áú ¼öÁØÀ» ÃÊ¿ùÇÑ´Ù.
| A mechanistic
philosophy of life and the universe cannot be scientific because
science recognizes and deals only with materials and facts. Philosophy
is inevitably superscientific. Man is a material fact of nature,
but his life is a phenomenon which transcends the material levels
of nature in that it exhibits the control attributes of mind and
the creative qualities of spirit. | |
195:7.10 ±â°è·ÐÀÚ°¡
µÇ·Á´Â Àΰ£ÀÇ ÁøÁöÇÑ ³ë·ÂÀº ÁöÀûÀÌ°í µµ´öÀûÀÎ ÀÚ»ìÀ» ½ÃµµÇÏ´Â Àΰ£ÀÇ ÇêµÈ ³ë·ÂÀÇ ºñ±ØÀû Çö»óÀ» ³ªÅ¸³½´Ù. ±×·¯³ª
±×´Â ±×°ÍÀ» ÇÒ ¼ö ¾ø´Ù.
| The sincere
effort of man to become a mechanist represents the tragic phenomenon
of that man's futile effort to commit intellectual and moral suicide.
But he cannot do it. | |
195:7.11 ¿ìÁÖ°¡
´ÜÁö ¹°ÁúÀÌ°í »ç¶÷ÀÌ °Ü¿ì ±â°è¶ó¸é, ÀÌ·± ¿ìÁÖÀÇ ±â°è ÀÛ¿ëÀ» °¡Á¤ÇÏ´Â °úÇÐÀÚ¿¡°Ô ¿ë±â¸¦ ÁÙ ¾Æ¹«·± °úÇÐÀÌ ¾øÀ» °ÍÀÌ´Ù.
±â°è´Â ÀÚü¸¦ Àç°Å³ª ºÐ·ùÇϰųª Æò°¡ÇÒ ¼ö ¾ø´Ù. ¿À·ÎÁö ±â°è¸¦ ÃÊ¿ùÇÏ´Â ÁöÀ§¸¦ °¡Áø ¾î¶² °³Ã¼°¡ ±×·¯ÇÑ °úÇÐÀû ÀÛÇ°À»
¸¸µé ¼ö ÀÖ´Ù.
| If the universe
were only material and man only a machine, there would be no science
to embolden the scientist to postulate this mechanization of the
universe. Machines cannot measure, classify, nor evaluate themselves.
Such a scientific piece of work could be executed only by some entity
of supermachine status. | |
195:7.12 ¿ìÁÖ
½Çü°¡ °Ü¿ì ÇϳªÀÇ ±¤´ëÇÑ ±â°è¶ó¸é, ´ÙÀ½¿¡ »ç¶÷Àº ±×·¯ÇÑ »ç½ÇÀ» ÀνÄÇÏ°í ±×·± Æò°¡·ÎºÎÅÍ ÅëÂû·ÂÀ» ÀǽÄÇϱâ À§Çؼ,
¿ìÁÖ ¹Ù±ù¿¡, ¿ìÁÖ¿Í µû·Î ¶³¾îÁ® ÀÖ¾î¾ß ÇÑ´Ù.
| If universe
reality is only one vast machine, then man must be outside of the
universe and apart from it in order to recognize such a fact and
become conscious of the insight of such an evaluation. | |
195:7.13 »ç¶÷ÀÌ
°Ü¿ì ±â°è¶ó¸é, ¹«½¼ ±â¹ýÀ¸·Î ÀÌ »ç¶÷ÀÌ ÀڱⰡ °Ü¿ì ±â°è¶ó´Â °ÍÀ» ¹Ï°Ô µÇ°Å³ª ¾Æ´Ï¸é ¾È´Ù°í ÁÖÀåÇϴ°¡? »ç¶÷ÀÌ
½º½º·Î ÀǽÄÇÏ¿© ÀÚ½ÅÀ» Æò°¡Çϴ üÇèÀº °áÄÚ ´Ü¼øÇÑ ±â°èÀÇ ¼Ó¼ºÀÌ ¾Æ´Ï´Ù. ÀÚÀǽÄÇÏ°í ±â°è·ÐÀÚ·Î °ø¾ðÇÑ »ç¶÷Àº ±â°è·Ð¿¡
´ëÇÑ °¡´ÉÇÑ ÃÖ¼±ÀÇ ´äÀÌ´Ù. À¯¹°·ÐÀÌ »ç½ÇÀ̶ó¸é, ÀÚÀǽÄÀûÀÎ ±â°è·ÐÀÚ´Â ÀÖÀ» ¼ö ¾ø´Ù. »ç¶÷ÀÌ ºÎµµ´öÇÑ ÇàÀ§¸¦ Çϱâ
Àü¿¡, ¸ÕÀú µµ´öÀûÀÎ »ç¶÷ÀÌ µÇ¾î¾ß ÇÑ´Ù´Â °ÍÀÌ ¶ÇÇÑ Áø½ÇÀÌ´Ù.
| If man is only
a machine, by what technique does this man come to believe or claim
to know that he is only a machine? The experience of self-conscious
evaluation of one's self is never an attribute of a mere machine.
A self-conscious and avowed mechanist is the best possible answer
to mechanism. If materialism were a fact, there could be no self-conscious
mechanist. It is also true that one must first be a moral person
before one can perform immoral acts. | |
195:7.14 À¯¹°·ÐÀÇ
¹Ù·Î ±× ÁÖÀåÀº ±×·¯ÇÑ µ¶´ÜÀ» ÁÖÁ¦³Ñ°Ô ºÎ¸£Â¢´Â Áö¼ºÀÌ Ãʹ°Áú ÀǽÄÀ» °¡Á³À½À» ¾Ï½ÃÇÑ´Ù. ¸ÞÄ«´ÏÁòÀº ¾ÇÈ µÉ ¼ö ÀÖÀ¸¸ç,
°áÄÚ Áøº¸ÇÒ ¼ö ¾ø´Ù. ±â°è´Â »ý°¢, âÁ¶, ²Þ, ¿¸Á, ÀÌ»óÈ, Áø¸®¿¡ ´ëÇÑ °¥¸Á, ÀÇ¿¡ ´ëÇÑ °¥ÁõÀÌ ¾ø´Ù. ±â°è´Â
´Ù¸¥ ±â°èµéÀ» ¼¶±â°í, ¿µ¿øÈ÷ Áøº¸ÇÒ ¸ñÇ¥·Î¼ Çϳª´ÔÀ» ã¾Æ³»°í ±×¿Í °°ÀÌ µÇ·Á°í ¾Ö¾²´Â ¼þ°íÇÑ °úÁ¦¸¦ ¼±ÅÃÇÏ·Á´Â
¿Á¤À¸·Î »îÀÇ µ¿±â¸¦ ºÎ¿©ÇÏÁö ¾Ê´Â´Ù. ±â°è´Â °áÄÚ ÁöÀû, °¨Á¤Àû, ¹ÌÇÐÀû, À±¸®Àû, µµ´öÀû ¶Ç´Â ¿µÀû ¼ºÇâµµ ¾ø´Ù.
| The very claim
of materialism implies a supermaterial consciousness of the mindwhich
presumes to assert such dogmas. A mechanism might deteriorate, but
it could never progress. Machines do not think, create, dream, aspire,
idealize, hunger for truth, or thirst for righteousness. They do
not motivate their lives with the passion to serve other machines
and to choose as their goal of eternal progression the sublime task
of finding God and striving to be like him. Machines are never intellectual,
emotional, aesthetic, ethical, moral, or spiritual. | |
195:7.15 ¿¹¼úÀº
Àΰ£ÀÌ ±â°è·ÐÀûÀÌÁö ¾Ê´Ù´Â °ÍÀ» Áõ¸íÇÏÁö¸¸, ±×°¡ ¿µÀûÀ¸·Î ºÒ¸êÇÔÀ» Áõ¸íÇÏÁö´Â ¾Ê´Â´Ù. ¿¹¼úÀº ¹°Áú Àΰ£°ú ¿µÀû Àΰ£
»çÀÌ¿¡ ³¢¾îÀÖ´Â ÇÊ»ç ¸ð·Ð½Ã¾ÆÀÌ´Ù. ½Ã(ãÌ)´Â ¹°ÁúÀû ½Çüµé¿¡¼ ¹þ¾î³ª ¿µÀû °¡Ä¡µéÀ» ÇâÇÏ·Á´Â ³ë·ÂÀÌ´Ù.
| Art proves
that man is not mechanistic, but it does not prove that he is spiritually
immortal. Art is mortal morontia, the intervening field between
man, the material, and man, the spiritual. Poetry is an effort to
escape from material realities to spiritual values. | |
195:7.16 ³ôÀº
¹®¸í¿¡¼´Â ¿¹¼úÀÌ °úÇÐÀ» Àΰ£´ä°Ô ¸¸µé°í, ÇÑÆí ´ÙÀ½¿¡ ÂüµÈ Á¾±³°¡¡ª¿µÀû °¡Ä¡¿Í ¿µ¿øÇÑ °¡Ä¡¸¦ º¸´Â ÅëÂû·Â¡ª¿¹¼úÀ»
¿µÀûÀ¸·Î º¯È½ÃŲ´Ù. ¿¹¼úÀº ½Çü¿¡ ´ëÇÑ Àΰ£ÀÇ ½Ã°ø Æò°¡¸¦ ³ªÅ¸³½´Ù. Á¾±³´Â ¿ìÁÖ °¡Ä¡¸¦ ½Å¼ºÇÏ°Ô ¹Þ¾ÆµéÀÌ´Â °ÍÀ̸ç,
¿µÀûÀ¸·Î ¿Ã¶ó°¡°í È®´ëµÇ¸é¼ ¿µ¿øÈ÷ Áøº¸ÇÔÀ» ÀǹÌÇÑ´Ù. ¿ÀÁ÷ ½Ã°£ ¼Ó¿¡ ½ÇüÀÇ ±×¸²Àڷμ ¿µ¿øÀÌ ºñÃÄÁÖ´Â ½ÅÀûÀÎ º»º¸±â,
¿µÀÇ Ç¥ÁØÀ» ¿¹¼úÀÌ ¸ø º¼ ¶§¿¡ ½Ã°£ ¼¼°èÀÇ ¿¹¼úÀÌ À§ÇèÇÏ´Ù. ÂüµÈ ¿¹¼úÀº »îÀÇ ¹°ÁúÀûÀÎ °ÍµéÀ» È¿°úÀûÀ¸·Î Á¶ÀÛÇÏ´Â
°ÍÀÌ´Ù; Á¾±³´Â »îÀÇ ¹°ÁúÀû »ç½Ç¿¡ ´ëÇÑ °í»óÇÑ º¯ÈÀ̸ç, ¿¹¼úÀÇ ¿µÀû Æò°¡ ¾È¿¡¼ °áÄÚ ¸ØÃßÁö ¾Ê´Â´Ù.
| In a high
civilization, art humanizes science, while in turn it is spiritualized
by true religion¡ªinsight into spiritual and eternal values. Art
represents the human and time-space eval!uation of reality. Religion
is the divine embrace of cosmic values and connotes eternal progression
in spiritual ascension and expansion. The art of time is dangerous
only when it becomes blind to the spirit standards of the divine
patterns which eternity reflects as the reality shadows of time.
True art is the effective manipulation of the material things of
life; religion is the ennobling transformation of the material facts
of life, and it never ceases in its spiritual evaluation of art.
| |
195:7.17 ÀÚµ¿ÀÎÇüÀÌ
ÀÚµ¿ÀÛ¿ëÀÇ Ã¶ÇÐÀ» Ç°À» ¼ö ÀÖ´Ù°í °¡Á¤ÇÏ´Â °ÍÀº ¾ó¸¶³ª ¾î¸®¼®Àº ÀÏÀ̸ç, ´Ù¸¥ »ç¶÷°ú µ¿·á ÀÚµ¿ÀÎÇüµéÀÇ °³³äÀ» Çü¼ºÇÑ´Ù°í
°¡Á¤ÇÏ´Â °ÍÀÌ ¾ó¸¶³ª ¾î¸®¼®Àº ÀÏÀΰ¡!
| How foolish
to presume that an automaton could conceive a philosophy of automatism,
and how ridiculous that it should presume to form such a concept
of other and fellow automatons! | |
195:7.18 °úÇÐÀÚ¸¦
¸¶¶¥È÷ ÀνÄÇÏÁö ¾ÊÀ¸¸é ¹°Áú ¿ìÁÖ¿¡ ´ëÇÑ ¾î¶² °úÇÐÀû Çؼ®µµ °¡Ä¡°¡ ¾ø´Ù. ¿¹¼ú°¡¸¦ ÀνÄÇÏÁö ¾ÊÀ¸¸é ¿¹¼ú¿¡ ´ëÇÑ ¾î¶²
Æò°¡µµ ÁøÁ¤ÇÏÁö ¾Ê´Ù. µµ´ö°¡¸¦ Á¦¿Ü½ÃÅ°¸é µµ´ö·ü¿¡ ´ëÇÑ ¾î¶² Æò°¡µµ °¡Ä¡°¡ ¾ø´Ù. öÇÐÀÚ¸¦ ¹«½ÃÇÏ¸é ¾î¶² öÇÐÀÇ
Àνĵµ ±³ÈÆÀÌ µÇÁö ¾Ê°í, ½ÅÀÚÀÇ ½ÇÁ¦ üÇèÀÌ ¾øÀÌ´Â Á¾±³°¡ Á¸ÀçÇÒ ¼ö ¾øÀ¸¸ç, ½ÅÀÚ´Â ¹Ù·Î ÀÌ Ã¼Çè ¼Ó¿¡¼, ±×
üÇèÀ» ÅëÇؼ, Çϳª´ÔÀ» ã¾Æ³»°í ¾Ë·Á°í ¾Ö¾´´Ù. ¸¶Âù°¡Áö·Î, ¿Â ¿ìÁÖ´Â ¡®½º½º·Î °è½Ã´Â ÀÌ¡¯, ±× ¿ìÁÖ¸¦ ¸¸µé°í,
½¬Áö ¾Ê°í °ü¸®ÇÏ´Â ¹«ÇÑÇÑ Çϳª´Ô°ú µ¿¶³¾îÁ®¼´Â Àǹ̰¡ ¾ø´Ù.
| Any scientific
interpretation of the material universe is valueless unless it provides
due recognition for the scientist. No appreciation of art is genuine
unless it accords recognition to the artist. No evaluation of morals
is worth while unless it includes the moralist. No recognition of
philosophy is edifying if it ignores the philosopher, and religion
cannot exist without the real experience of the religionist who,
in and through this very experience, is seeking to find God and
to know him. Likewise is the universe of universes without significance
apart from the I AM, the infinite God who made it and unceasingly
manages it. | |
195:7.19 ±â°è·ÐÀÚ¡ªÀκ»ÁÖÀÇÀÚ¡ª´Â
¹°ÁúÀÇ È帧°ú ÇÔ²² ¶°³»·Á°¡´Â ¼ºÇâÀÌ ÀÖ´Ù. À¯½É·ÐÀÚ¿Í ½É·ÉÁÖÀÇÀÚ´Â ¿¡³ÊÁö È帧ÀÇ °úÁ¤, °Ñº¸±â¿¡ ¼øÀüÈ÷ ¹°ÁúÀû °úÁ¤À»
¼öÁ¤ÇÏ·Á°í Áö´É°ú È°·ÂÀ» °¡Áö°í °¨È÷ ³ë¸¦ Á£´Â´Ù.
| Mechanists-humanists-tend
to drift with the material currents. Idealists and spiritists dare
to use their oars with intelligence and vigor in order to modify
the apparently purely material course of the energy streams. | |
195:7.20 °úÇÐÀº
Áö¼ºÀÌ °¡Áø ¼öÇÐÀ¸·Î ÀÛ¿ëÇÑ´Ù; À½¾ÇÀº °¨Á¤ÀÇ ¹ÚÀÚ¸¦ Ç¥ÇöÇÑ´Ù. Á¾±³´Â ¹«ÇÑÀÚÀÇ ¿µ¿øÇÑ »ó±Þ ¸á·Îµð¸¦ ÃøÁ¤ÇÑ °Í°ú
½Ã-°ø°£¿¡¼ Á¶È¸¦ ÀÌ·é È¥ÀÇ ¿µÀû ¸®µëÀÌ´Ù. Á¾±³Àû üÇèÀº Àλý¿¡¼ ÂüÀ¸·Î ¼öÇÐÀ» ÃÊ¿ùÇÏ´Â ¹«¾ùÀÌ´Ù.
| Science lives
by the mathematics of the mind; music expresses the tempo of the
emotions. Religion is the spiritual rhythm of the soul in time-space
harmony with the higher and eternal melody measurements of Infinity.
Religious experience is something in human life which is truly supermathematical.
| |
195:7.21 ¾ð¾î¿¡¼
¾ËÆĺªÀº À¯¹°·ÐÀÇ ±â°è ÀåÄ¡¸¦ ´ëÇ¥Çϸç, ÇÑÆí õ °¡Áö »ý°¢, À§´ëÇÑ °³³ä, ±×¸®°í¡ª»ç¶û°ú ¹Ì¿ò, ºñ°Ì°ú ¿ë±â¿¡ °üÇÑ¡ª°í±ÍÇÑ
ÀÌ»óÀÇ Àǹ̸¦ Ç¥ÇöÇÏ´Â ³¹¸»µéÀº, ¹°Áú ¹ýÄ¢°ú ¿µÀû ¹ýÄ¢ÀÌ Á¤ÀÇÇÑ ±Ô¸ð ¾È¿¡¼ Á¤½ÅÀÌ ¿¬ÃâÇÑ °ÍÀ» ¹¦»çÇϸç, ±× ¿¬ÃâÀº
¼º°Ý ÀÇÁö ÁÖÀåÀÇ ¾È³»¸¦ ¹Þ°í, º»·¡ºÎÅÍ ÁÖ¾îÁø »óȲ¿¡ Á¦¾àÀ» ¹Þ´Â´Ù.
| In language,
an alphabet represents the mechanism of materialism, while the words
expressive of the meaning of a thousand thoughts, grand ideas, and
noble ideals-of love and hate, of cowardice and courage-represent
the performances of mind within the scope defined by both material
and spiritual law, directed by the assertion of the will of personality,
and limited by the inherent situational endowment. | |
195:7.22 ¿ìÁÖ´Â
°úÇÐÀÚ°¡ ¹ß°ßÇÏ°í °úÇÐÀ¸·Î ¿©±â°Ô µÇ´Â ¹ýÄ¢, ±â°è ÀÛ¿ë, ºÒº¯¼º°ú °°Àº °ÍÀÌ ¾Æ´Ï´Ù. ¿ÀÈ÷·Á ¿ìÁÖ´Â ÀÌ·¸°Ô ¿ìÁÖ
Çö»óÀ» ÁöÄѺ¸°í, ¿ìÁÖ¿¡¼ ¹°Áú Ãø¸éÀÇ ±â°èÀû ´Ü°è¿¡ º»·¡ ÀÖ´Â ¼öÇÐÀû »ç½ÇÀ» ºÐ·ùÇÏ´Â °úÇÐÀÚ, È£±â½É ÀÖ°í »ý°¢¿¡
Àá±â°í, ¼±ÅÃÇÏ°í âÁ¶Çϸç ÅëÇÕÇÏ°í ±¸º°ÇÏ´Â °úÇÐÀÚ¿Í °°´Ù. ¿ìÁÖ´Â ¿¹¼ú°¡ÀÇ ÀÛÇ°°ú ºñ½ÁÇÏÁöµµ ¾ÊÁö¸¸, ¿ÀÈ÷·Á ¿µÀû
¸ñÇ¥¸¦ ´Þ¼ºÇÏ·Á´Â ³ë·ÂÀ¸·Î ¹°ÁúÀû »ç¹°ÀÇ ¼¼°è¸¦ ÃÊ¿ùÇÏ·Á°í ¾Ö¾²´Â ¿¹¼ú°¡, ÈûÀ» ±â¿ïÀÌ°í, ²ÞÀ» ²Ù°í, Å« ¶æÀ» Ç°°í,
¾ÕÀ¸·Î ³ª¾Æ°¡´Â ¿¹¼ú°¡¿Í °°´Ù.
| The universe
is not like the laws, mechanisms, and the uniformities which the
scientist discovers, and which he comes to regard as science, but
rather like the curious, thinking, choosing, creative, combining,
and discriminating scientist who thus observes universe phenomena
and classifies the mathematical facts inherent in the mechanistic
phases of the material side of creation. Neither is the universe
like the art of the artist, but rather like the striving, dreaming,
aspiring, and advancing artist who seeks to transcend the world
of material things in an effort to achieve a spiritual goal. | |
195:7.23 °úÇÐÀÌ
¾Æ´Ï¶ó °úÇÐÀÚ°¡ ¿¡³ÊÁö¿Í ¹°Áú·Î ÀÌ·ç¾îÁø, ÁøÈÇÏ°í Áøº¸ÇÏ´Â ¿ìÁÖÀÇ ½Çü¸¦ ±ú´Ý´Â´Ù. ¿¹¼ú ÀÛÇ°ÀÌ ¾Æ´Ï¶ó ¿¹¼ú°¡°¡
¹°Áú Á¸Àç¿Í ¿µÀû ÇØ¹æ »çÀÌ¿¡ ÀϽÃÀû ¸ð·Ð½Ã¾Æ ¼¼°è°¡ Á¸ÀçÇÏ´Â °ÍÀ» º¸¿©ÁØ´Ù. Á¾±³°¡ ¾Æ´Ï¶ó Á¾±³¸¦ ½ÇõÇÏ´Â ÀÚ°¡
¿µ¿øÈ÷ Áøº¸ÇÏ¸é¼ ¸¶ÁÖÄ¡°Ô µÉ ¿µ ½Çüµé°ú ½Å¼ºÇÑ °¡Ä¡µéÀÌ Á¸ÀçÇÏ´Â °ÍÀ» Áõ¸íÇÑ´Ù.
| The scientist,
not science, perceives the reality of an evolving and advancing
universe of energy and matter. The artist, not art, demonstrates
the existence of the transient morontia world intervening between
material existence and spiritual liberty. The religionist, not religion,
proves the existence of the spirit realities and divine values which
are to be encountered in the progress of eternity. |
8. Secular Totalitarianism But even after materialism and mechanism have been more or less vanquished, the devastating influence of twentieth-century secularism will still blight the spiritual experience of millions of unsuspecting souls. | ||
195:8.2 Çö´ëÀÇ
¼¼¼ÓÁÖÀÇ´Â µÎ °¡Áö ¼¼°èÀû ¿µÇâÀ» Á¶ÀåÇÏ¿´´Ù. ¼¼¼ÓÁÖÀÇÀÇ ¾Æ¹öÁö´Â 19¼¼±â¿Í 20¼¼±â¿¡ À̸¥¹Ù °úÇСª¹«½Å·ÐÀû °úÇСªÀÇ
ÆíÇùÇÏ°í ½ÅÀÌ ¾ø´Â ŵµ¿´´Ù. Çö´ë ¼¼¼ÓÁÖÀÇ ¾î¸Ó´Ï´Â ÀüüÁÖÀÇÀû Áß¼¼ ±âµ¶±³È¸¿´´Ù. ¼¼¼ÓÁÖÀÇ´Â Á¦µµÈµÈ ±âµ¶±³È¸°¡
¼¾ç ¹®¸íÀ» °ÅÀÇ ¿ÏÀüÈ÷ Áö¹èÇÑ °Í¿¡ ´ëÇÑ Ç×ÀÇ·Î ½ÃÀ۵Ǿú´Ù.
| Modern secularism
has been fostered by two world-wide influences. The father of secularism
was the narrow-minded and godless attitude of nineteenth- and twentieth-century
so-called science - atheistic science. The mother of modern secularism
was the totalitarian medieval Christian church. Secularism had its
inception as a rising protest against the almost complete domination
of Western civilization by the institutionalized Christian church. | |
195:8.3 ÀÌ °è½Ã°¡
ÀÖÀ» ¶§, À¯·´°ú ¾Æ¸Þ¸®Ä«ÀÇ »ýÈ°¿¡¼ Áö¹èÇÏ´Â ÁöÀû¤ýöÇÐÀû dzÅä´Â ¸í¹éÈ÷ ¼¼¼ÓÀûÀÌ´Ù¡ªÀκ»ÁÖÀÇÀÌ´Ù. 3¹é ³â µ¿¾È ¼¾ç
»ç»óÀº Â÷ÃûÂ÷Ãû ¼¼¼ÓȵǾú´Ù. Á¾±³´Â °¥¼ö·Ï ´õ À̸§»ÓÀÎ ¿µÇâÀÌ µÇ¾ú°í, ´ëü·Î ¿¹½ÄÀ» Ä¡¸£´Â Çà»ç¿´´Ù. ¼¾ç ¹®¸í¿¡¼
±âµ¶±³ÀÎÀ̶ó °ø¾ðÇÏ´Â »ç¶÷µéÀÇ ´ë´Ù¼ö´Â Àڽŵµ ¸ð¸£´Â »çÀÌ¿¡ ½ÇÁ¦ ¼¼¼ÓÁÖÀÇÀÚ¿´´Ù.
| At the time
of this revelation, the prevailing intellectual and philosophical
climate of both European and American life is decidedly secular¡ªhumanistic.
For three hundred years Western thinking has been progressively
secularized. Religion has become more and more a nominal influence,
largely a ritualistic exercise. The majority of professed Christians
of Western civilization are unwittingly actual secularists. | |
195:8.4 ÀüüÁÖÀÇÀû
±³È¸ Áö¹èÀÇ ¼è¾àÇØÁø ¼Õ¾Æ±Í¿¡¼ ¼¾ç ¹ÎÁ·ÀÇ »ý°¢°ú »ýÈ°À» ÇعæÇÏ´Â µ¥´Â Å« Èû, ¸·°ÇÑ ¿µÇâ·ÂÀÌ ÇÊ¿äÇß´Ù. ¼¼¼ÓÁÖÀÇ´Â
±³È¸ÀÇ ÅëÁ¦ÀÇ °á¼ÓÀ» ±ú¶ß·È°í, ÀÌÁ¦ ±×°ÍÀº Çö´ëÀÎÀÇ ¸¶À½°ú Áö¼ºÀ» Áö¹èÇÏ´Â »õ·Ó°í ½ÅÀÌ ¾ø´Â À¯ÇüÀ» È®¸³ÇÏ°Ú´Ù°í
À§ÇùÇÑ´Ù. ÀüÁ¦ÀûÀÌ°í µ¶ÀçÀûÀÎ Á¤Ä¡ ±¹°¡´Â °úÇÐÀû À¯¹°·Ð°ú öÇÐÀû ¼¼¼ÓÁÖÀÇÀÇ Á÷Á¢ÀûÀÎ »ê¹°ÀÌ´Ù. ¼¼¼ÓÁÖÀÇ´Â Á¦µµÈµÈ
±³È¸ÀÇ Áö¹è¿¡¼ Àΰ£À» ÇعæÇÏÀÚ¸¶ÀÚ ÀüüÁÖÀÇ ±¹°¡ÀÇ ³ë¿¹ »óÅ·ΠÀΰ£À» ÆȾƹö·È´Ù. ¼¼¼ÓÁÖÀÇ´Â Àΰ£À» ±³È¸ÀÇ ³ë¿¹¿¡¼
Çعæ½ÃÄÑ Á¤Ä¡ °æÁ¦Àû ³ë¿¹ÀÇ ÆøÁ¤ ¼ÓÀ¸·Î ÆÈ¾Æ³Ñ±æ »ÓÀÌ´Ù.
| It required
a great power, a mighty influence, to free the thinking and living
of the Western peoples from the withering grasp of a totalitarian
ecclesiastical domination. Secularism did break the bonds of church
control, and now in turn it threatens to establish a new and godless
type of mastery over the hearts and minds of modern man. The tyrannical
and dictatorial political state is the direct offspring of scientific
materialism and philosophic secularism. Secularism no sooner frees
man from the domination of the institutionalized church than it
sells him into slavish bondage to the totalitarian state. Secularism
frees man from ecclesiastical slavery only to betray him into the
tyranny of political and economic slavery. | |
195:8.5 À¯¹°·ÐÀº
Çϳª´ÔÀ» ºÎÀÎÇÏ°í, ¼¼¼ÓÁÖÀÇ´Â ¾Æ¿¹ Çϳª´ÔÀ» ¹«½ÃÇÑ´Ù. Àû¾îµµ ÀÌ°ÍÀÌ ÃʱâÀÇ Åµµ¿´´Ù. º¸´Ù ÃÖ±Ù¿¡, ¼¼¼ÓÁÖÀÇ´Â ÇѶ§
ÀúÇ×Çß´ø ÀüüÁÖÀÇÀû ¼Ó¹ÚÀÇ Á¾±³¸¦ ´ë½ÅÇÏ¿© º¸´Ù È£ÀüÀû ŵµ¸¦ ÃëÇÏ¿´´Ù. 20¼¼±âÀÇ ¼¼¼ÓÁÖÀÇ´Â Àΰ£¿¡°Ô Çϳª´ÔÀÌ ÇÊ¿äÇÏÁö
¾Ê´Ù°í ÁÖÀåÇÏ´Â °æÇâÀÌ ÀÖ´Ù. ±×·¯³ª Á¶½ÉÇ϶ó! Àΰ£ »çȸ¿¡¼ ½ÅÀÌ ¾ø´Â ÀÌ Ã¶ÇÐÀº ¿ÀÁ÷ ºÒ¾È, Àû°³½É, ºÒÇà, ÀüÀï,
¼¼°èÀû Àç³À¸·Î À̾îÁú »ÓÀÌ´Ù.
| Materialism
denies God, secularism simply ignores him; at least that was the
earlier attitude. More recently, secularism has assumed a more militant
attitude, assuming to take the place of the religion whose totalitarian
bondage it onetime resisted. Twentieth-century secularism tends
to affirm that man does not need God. But beware! this godless philosophy
of human society will lead only to unrest, animosity, unhappiness,
war, and world-wide disaster. | |
195:8.6 ¼¼¼ÓÁÖÀÇ´Â
°áÄÚ Àηù¿¡°Ô Æòȸ¦ °¡Á®¿Ã ¼ö ¾ø´Ù. Àΰ£ »çȸ¿¡¼ ¾Æ¹«°Íµµ Çϳª´ÔÀ» ´ë½ÅÇÒ ¼ö ¾ø´Ù. ±×·¯³ª ³ÊÈñ´Â Àß ºÐº°Ç϶ó!
±³È¸ÀÇ ÀüüÁÖÀÇ¿¡ ´ëÇÑ ¼¼¼ÓÀû ¹ÝÇ×À» ÅëÇؼ ¾òÀº À¯ÀÍÇÑ ÀÌÀÍÀ» ¼º±ÞÈ÷ Æ÷±âÇÏÁö ¸»¶ó. ¿À´Ã³¯ ¼¾ç ¹®¸íÀº ¼¼¼ÓÁÖÀÇ·Î
ÀúÇ×ÇÑ °á°ú·Î¼ ¸¹Àº ÀÚÀ¯¿Í ¸¸Á·À» ´©¸°´Ù. ¼¼¼ÓÁÖÀÇ°¡ ÀúÁö¸¥ Å« À߸øÀº ÀÌ°ÍÀÌ´Ù: Á¾±³Àû ±ÇÀ§¿¡ ÀÇÇÑ »îÀÇ ¿ÏÀüÇÑ
ÅëÁ¦·ÎºÎÅÍ ÇعæÀ» ¾òÀº µÚ¿¡, ¼¼¼ÓÁÖÀÇÀÚµéÀº ´õ ³ª¾Æ°¡¼ ¹Ù·Î Çϳª´Ô¿¡°Ô, ¶§¶§·Î ¸»¾øÀÌ, ¶§¶§·Î µå·¯³»³õ°í, ¹Ý¶õÀ»
½ÃÀÛÇÏ¿´´Ù.
| Secularism
can never bring peace to mankind. Nothing can take the place of
God in human society. But mark you well! do not be quick to surrender
the beneficent gains of the secular revolt from ecclesiastical totalitarianism.
Western civilization today enjoys many liberties and satisfactions
as a result of the secular revolt. The great mistake of secularism
was this: In revolting against the almost total control of life
by religious authority, and after attaining the liberation from
such ecclesiastical tyranny, the secularists went on to institute
a revolt against God himself, sometimes tacitly and sometimes openly.
| |
195:8.7 ¼¼¼ÓÁÖÀÇÀÇ
¹Ý¶õ ´öºÐ¿¡ ³ÊÈñ´Â ¹Ì±¹ÀÇ »ê¾÷ÁÖÀÇÀÇ ³î¶ó¿î âÀǼº°ú ¼¾ç ¹®¸íÀÇ Àü·Ê ¾ø´Â ¹°ÁúÀû Áøº¸¸¦ ºúÁö°í ÀÖ´Ù. ±×¸®°í ¼¼¼ÓÁÖÀÇÀÇ
¹Ý¶õÀÌ ³Ê¹« Áö³ªÃÄ Çϳª´Ô°ú ÂüÁ¾±³¸¦ Àؾî¹ö·È±â ¶§¹®¿¡, µÚÀÌ¾î ¶ÇÇÑ ¶æÇÏÁö ¾ÊÀº ¼¼°è ÀüÀïÀÇ ¼öÈ®°ú ±¹Á¦Àû ºÒ¾ÈÀÌ
µÚµû¶ú´Ù.
| To the secularistic
revolt you owe the amazing creativity of American industrialism
and the unprecedented material progress of Western civilization.
And because the secularistic revolt went too far and lost sight
of God and true religion, there also followed the unlooked-for harvest
of world wars and international unsettledness. | |
195:8.8 Çö´ëÀÇ
¼¼¼ÓÁÖÀÇ ¹Ý¶õÀÌ °¡Á®¿Â Ãູ, °ð °ü¿ë, »çȸºÀ»ç, ¹ÎÁÖ Á¤Ä¡, ½Ã¹ÎÀÇ ÀÚÀ¯¸¦ ´©¸®±â À§ÇÏ¿© Çϳª´Ô ¾È¿¡¼ °¡Áø ¹ÏÀ½À»
Èñ»ýÇÒ ÇÊ¿ä´Â ¾ø´Ù. ¼¼¼ÓÁÖÀÇÀÚ´Â °úÇÐÀ» ÃËÁøÇÏ°í ±³À°À» Çâ»óÇϱâ À§ÇÏ¿© Âü Á¾±³¸¦ Àû´ëÇÒ ÇÊ¿ä°¡ ¾ø¾ú´Ù.
| It is not necessary
to sacrifice faith in God in order to enjoy the blessings of the
modern secularistic revolt: tolerance, social service, democratic
government, and civil liberties. It was not necessary for the secularists
to antagonize true religion in order to promote science and to advance
education. | |
195:8.9 ±×·¯³ª
¼¼¼ÓÁÖÀÇ´Â »ýÈ° ±Ô¸ð°¡ È®´ëµÇ¸é¼ ÃÖ±Ù¿¡ ¾òÀº ÀÌ ¸ðµç ÀÌÀÍÀ» ³ºÀº À¯ÀÏÇÑ ºÎ¸ð´Â ¾Æ´Ï´Ù. 20¼¼±â¿¡ ¾òÀº ÀÌÀÍ µÚ¿¡´Â
°úÇаú ¼¼¼ÓÁÖÀÇ »Ó ¾Æ´Ï¶ó, ¶ÇÇÑ ÀνĵÇÁö ¾Ê°í ÀÎÁ¤¹ÞÁö ¾ÊÀº, ³ª»ç·¿ ¿¹¼öÀÇ »î°ú °¡¸£Ä§ÀÇ ¿µÀû ÀÛ¿ëÀÌ ÀÖ´Ù.
| But secularism
is not the sole parent of all these recent gains in the enlargement
of living. Behind the gains of the twentieth century are not only
science and secularism but also the unrecognized and unacknowledged
spiritual workings of the life and teaching of Jesus of Nazareth.
| |
195:8.10 Çϳª´Ô
¾øÀÌ, Á¾±³°¡ ¾øÀÌ, °úÇÐÀû ¼¼¼ÓÁÖÀÇ´Â °áÄÚ ±× ¼¼·ÂµéÀ» Á¶Á¤ÇÏ°í, ¼·Î ´Ù¸¥ °æÀïÇÏ´Â À̱Ç, Á¾Á·, ¹ÎÁ·ÁÖÀǸ¦ Á¶È½Ãų
¼ö ¾ø´Ù. ÀÌ ¼¼¼ÓÁÖÀÇÀû Àΰ£ »çȸ´Â ºñÇÒ µ¥ ¾ø´Â ¹°ÁúÀû ¾÷ÀûÀ» ÀÌ·ç¾ú¾îµµ, õõÈ÷ ¹«³ÊÁö°í ÀÖ´Ù. ÀÌ·¯ÇÑ Àû´ë°¨ÀÌ
ºØ±«ÇÏ´Â µ¥ ÀúÇ×ÇÏ´Â ÁÖ¿ä ÀÀÁý·ÂÀº ¹ÎÁ·ÁÖÀÇÀÌ´Ù. ±×¸®°í ¹ÎÁ·ÁÖÀÇ´Â ¼¼°è ÆòÈÀÇ ÁÖ¿ä À庮ÀÌ´Ù.
| Without God,
without religion, scientific secularism can never co-ordinate its
forces, harmonize its divergent and rivalrous interests, races,
and nationalisms. This secularistic human society, notwithstanding
its unparalleled materialistic achievement, is slowly disintegrating.
The chief cohesive force resisting this disintegration of antagonism
is nationalism. And nationalism is the chief barrier to world peace. | |
195:8.11 ¼¼¼ÓÁÖÀÇÀÇ
º»ÁúÀûÀÎ ¾àÁ¡Àº Á¤Ä¡¿Í ±Ç·ÂÀ» À§ÇØ À±¸®¿Í Á¾±³¸¦ ¹ö¸®´Â °ÍÀÌ´Ù. ³ÊÈñ´Â ´ÜÁö, Çϳª´ÔÀÌ ¾Æ¹öÁöÀÎ °ÍÀ» ¹«½ÃÇϰųª
ºÎÀÎÇÏ¸é¼ »ç¶÷ÀÇ ÇüÁ¦ »ç¶ûÀ» ¼¼¿ï ¼ö ¾ø´Ù.
| The inherent
weakness of secularism is that it discards ethics and religion for
politics and power. You simply cannot establish the brotherhood
of men while ignoring or denying the fatherhood of God. | |
195:8.12 ¼¼¼ÓÀûÀÎ
»çȸÀû¤ýÁ¤Ä¡Àû ³«°üÁÖÀǴ ȯ»óÀÌ´Ù. Çϳª´Ô ¾øÀÌ´Â ÀÚÀ¯¿Í Çعæ, Àç»ê°ú Àç¹°µµ, ÆòÈ·Î ÀεµÇÒ ¼ö ¾ø´Ù.
| Secular social
and political optimism is an illusion. Without God, neither freedom
and liberty, nor property and wealth will lead to peace. | |
195:8.13 °úÇФý±³À°¤ý»ê¾÷¤ý»çȸÀÇ
¿Ïº®ÇÑ ¼¼¼ÓÈ´Â ¿ÀÁ÷ Àç¾ÓÀ¸·Î À̾îÁú ¼ö ÀÖ´Ù. 20¼¼±âÀÇ Ã³À½ 3ºÐÀÇ 1 µ¿¾È¿¡ À¯¶õ½Ã¾ÆÀεéÀº ±× ´ç½Ã±îÁöÀÇ Àüü
±âµ¶±³ ¼·¸®±â°£ µ¿¾È »ìÇØµÈ °Íº¸´Ù ´õ ¸¹Àº Àΰ£À» Á׿´´Ù. ±×¸®°í ÀÌ°ÍÀº °Ü¿ì À¯¹°·Ð°ú ¼¼¼ÓÁÖÀÇÀÇ ºñÂüÇÑ ¼öÈ®ÀÇ
½ÃÀÛÀÏ »ÓÀÌ´Ù; ´õ ²ûÂïÇÑ Æı«(*)°¡ ¾ÆÁ÷ ¿ÀÁ÷ ¾Ê¾Ò´Ù.
* ÀÌ °è½Ã°¡ 1935³â¿¡ ¿ÔÀ¸´Ï±î, ÀÌ Æı«´Â Á¦2Â÷ ¼¼°è´ëÀü(1939~1945)À» ÀǹÌÇÒ ¼ö ÀÖ´Ù.
| The complete
secularization of science, education, industry, and society can
lead only to disaster. During the first third of the twentieth century
Urantians killed more human beings than were killed during the whole
of the Christian dispensation up to that time. And this is only
the beginning of the dire harvest of materialism and secularism;
still more terrible destruction is yet to come. |
195:9.1 À¯¹°·Ð°ú ¼¼¼Ó ½Ã´ëÀÇ È²ÆóÇÑ ½ÃÀý¿¡ À̸£±â±îÁö, ¼ö¼¼±â µ¿¾È È帣´Â Áø½ÇÀÇ °¿¡, ³ÊÈñÀÇ ¿µÀû À¯»êÀÇ °¡Ä¡¸¦ °£°úÇÏÁö ¸»¶ó. °ú°ÅÀÇ ¹Ì½Å °°Àº ±³¸®µéÀ» ¾ø¾Ö±â À§ÇÑ ¸ðµç °¡Ä¡ÀÖ´Â ³ë·Â¿¡¼ ³ÊÈñ´Â ¿µ¿øÇÑ Áø¸®¸¦ ±»°Ô ºÙÀâÀ¸¶ó. ±×·¯³ª Àγ»Ç϶ó! ÇöÀçÀÇ ¹Ì½Å¿¡ ´ëÇÑ ¹Ý¶õÀÌ ³¡³µÀ» ¶§, ¿¹¼ö º¹À½ÀÇ Áø¸®´Â ¿µ±¤½º·´°Ô Áö¼ÓµÇ¾î »õ·Ó°í ´õ ³ªÀº ±æÀ» ¹àÇôÁÙ °ÍÀÌ´Ù. | 9. Christianity¡¯s Problem Do not overlook the value of your spiritual heritage, the river of truth running down through the centuries, even to the barren times of a materialistic and secular age. In all your worthy efforts to rid yourselves of the superstitious creeds of past ages, make sure that you hold fast the eternal truth. But be patient! when the present superstition revolt is over, the truths of Jesus' gospel will persist gloriously to illuminate a new and better way. | |
195:9.2 ±×·¯³ª
À̱³ÈµÇ°í »çÈ¸ÈµÈ ±âµ¶±³´Â ¼ø¼öÇÑ ¿¹¼öÀÇ °¡¸£Ä§°ú »õ·ÎÀÌ Á¢ÃËÇÒ ÇÊ¿ä°¡ ÀÖ´Ù. ±âµ¶±³´Â ¶¥¿¡¼ »ç½Å ÁÖ(ñ«)ÀÇ »î¿¡
´ëÇÑ »õ·Î¿î ºñÀüÀÌ ¾ø±â ¶§¹®¿¡ ½Ãµé°í ÀÖ´Ù. ¿¹¼ö Á¾±³¿¡ ´ëÇÑ »õ·Ó°í ´õ ¿ÏÀüÇÑ °è½Ã´Â À¯¹°·ÐÀû ¼¼¼ÓÁÖÀÇ Á¦±¹À»
Á¤º¹ÇÏ°í, ±â°è·ÐÀû ÀÚ¿¬ÁÖÀÇÀÇ ¼¼°è Áö¹è¸¦ µÚ¾þÀ» ¿î¸íÀÌ´Ù. À¯¶õ½Ã¾Æ´Â »çȸÀû ÀçÁ¶Á¤, µµ´öÀû °¢¼º, ¿µÀû ±ú´ÞÀ½ÀÇ
°¡Àå ³î¶ø°í ȲȦÇÑ ÇÑ ½Ã´ë¿¡ À̸£´Â °íºñ¿¡¼ Áö±Ý ºÎ¸£¸£ ¶³°í ÀÖ´Ù.
| But paganized
and socialized Christianity stands in need of new contact with the
uncompromised teachings of Jesus; it languishes for lack of a new
vision of the Master's life on earth. A new and fuller revelation
of the religion of Jesus is destined to conquer an empire of materialistic
secularism and to overthrow a world sway of mechanistic naturalism.
Urantia is now quivering on the very brink of one of its most amazing
and enthralling epochs of social readjustment, moral quickening,
and spiritual enlightenment. | |
195:9.3 ¿¹¼öÀÇ
°¡¸£Ä§Àº, Å©°Ô ¼öÁ¤µÇ¾ú¾îµµ, ÃâÇö ´ç½ÃÀÇ ½Åºñ Á¾ÆÄ, ¾ÏÈæ½Ã´ëÀÇ ¹«Áö¿Í ¹Ì½Å¿¡¼ »ì¾Æ³²¾ÒÀ¸¸ç, Áö±Ýµµ 20¼¼±âÀÇ
À¯¹°·Ð¤ý±â°è·Ð¤ý¼¼¼ÓÁÖÀǸ¦ ¼¼È÷ À̱â°í ÀÖ´Ù. Å« ½ÃÇèÀÌ ÀÖ°í ÆйèÇÒ À§ÇùÀ» ¹Þ´Â ±×·¯ÇÑ ½ÃÀýÀº ¾ðÁ¦³ª À§´ëÇÑ °è½Ã°¡
³»¸®´Â ½Ã±âÀÌ´Ù.
| The teachings
of Jesus, even though greatly modified, survived the mystery cults
of their birthtime, the ignorance and superstition of the dark ages,
and are even now slowly triumphing over the materialism, mechanism,
and secularism of the twentieth century. And such times of great
testing and threatened defeat are always times of great revelation. | |
195:9.4 Á¾±³¿¡´Â
°¨È÷ ¿ÀÁ÷ ¿¹¼ö¿Í ±×ÀÇ ºñÇÒ µ¥ ¾ø´Â °¡¸£Ä§¿¡¸¸ ÀÇÁöÇÒ »õ·Î¿î ÁöµµÀÚ, ¿µÀû ³²³à°¡ ÇÊ¿äÇÏ´Ù. ±âµ¶±³°¡ »çȸÀû, ¹°ÁúÀû
¹®Á¦¿¡ ¸ôµÎÇÏ¸é¼ ¿µÀû »ç¸íÀ» ¼ÒȦÈ÷ ÇÑ´Ù¸é, ¿µÀû ºÎÈïÀº Àΰ£ÀÇ ¿µÀû Àç°Ç¿¡¸¸ ÀüÀûÀ¸·Î Çå½ÅÇÒ ÀÌ »õ·Î¿î ¿¹¼ö Á¾±³
¼±»ýµéÀÌ ¿À±â¸¦ ±â´Ù·Á¾ß ÇÑ´Ù. ±×·± ´ÙÀ½ ÀÌ ¿µÀ¸·Î ÅÂ¾î³ È¥µéÀº ¼¼»óÀÇ »çȸÀû, µµ´öÀû, °æÁ¦Àû, Á¤Ä¡Àû ÀçÆí¼º¿¡
ÇÊ¿äÇÑ Áöµµ·Â°ú ¿µ°¨À» ½Å¼ÓÇÏ°Ô °ø±ÞÇÒ °ÍÀÌ´Ù.
| Religion does
need new leaders, spiritual men and women who will dare to depend
solely on Jesus and his incomparable teachings. If Christianity
persists in neglecting its spiritual mission while it continues
to busy itself with social and material problems, the spiritual
renaissance must await the coming of these new teachers of Jesus'
religion who will be exclusively devoted to the spiritual regeneration
of men. And then will these spirit-born souls quickly supply the
leadership and inspiration requisite for the social, moral, economic,
and political reorganization of the world. | |
195:9.5 Çö´ë
½Ã´ë´Â »ç½Ç°ú ¸ð¼øµÇ°í Áø¸®, ¾Æ¸§´Ù¿ò, ¼±¿¡ ´ëÇÑ °¡Àå ³ôÀº °³³ä°ú Á¶ÈµÇÁö ¾Ê´Â Á¾±³¸¦ ¹Þ¾ÆµéÀ̱⸦ °ÅºÎÇÒ °ÍÀÌ´Ù.
¿À´Ã³¯ ¿Ö°îµÇ°í ŸÇùµÈ ±âµ¶±³ÀÇ ÂüµÇ°í ±Ù¿øÀûÀÎ ±âÃÊ, Áï ¿¹¼öÀÇ ½ÇÁ¦ »î°ú °¡¸£Ä§À» Àç¹ß°ßÇØ¾ß ÇÒ ¶§ÀÌ´Ù.
| The modern
age will refuse to accept a religion which is inconsistent with
facts and out of harmony with its highest conceptions of truth,
beauty, and goodness. The hour is striking for a rediscovery of
the true and original foundations of present-day distorted and compromised
Christianity-the real life and teachings of Jesus. | |
195:9.6 ¿ø½ÃÀÎÀº
Á¾±³Àû µÎ·Á¿ò¿¡ ¹Ì½ÅÀûÀÎ ¼Ó¹ÚÀÇ »îÀ» »ì¾Ò´Ù. Çö´ëÀÇ ¹®¸íÀεéÀº °ÇÑ Á¾±³Àû ½Å³äÀÇ Áö¹è ¾Æ·¡ ºüÁö´Â °ÍÀ» µÎ·Á¿öÇÑ´Ù.
»ý°¢ÇÏ´Â »ç¶÷Àº Ç×»ó Á¾±³¿¡ »ç·ÎÀâÈ÷´Â °ÍÀ» µÎ·Á¿öÇß´Ù. °·ÂÇÏ°í °¨µ¿ÀûÀÎ Á¾±³°¡ ±×¸¦ Áö¹èÇÏ·Á°í À§ÇùÇÒ ¶§, ±×´Â
º¯ÇÔ¾øÀÌ À̸¦ ÇÕ¸®ÈÇÏ°í ÀüÅëÀ¸·Î ¸¸µé°í Á¦µµÈÇÏ·Á°í ½ÃµµÇÏ¿©, ±×°ÍÀ» ÅëÁ¦Çϱ⸦ Èñ¸ÁÇÑ´Ù. ±×·¯ÇÑ °úÁ¤¿¡ ÀÇÇØ °è½ÃµÈ
Á¾±³Á¶Â÷µµ »ç¶÷ÀÌ ¸¸µé°í »ç¶÷ÀÌ Áö¹èÇÏ°Ô µÈ´Ù. Çö´ëÀÇ ÁöÀûÀÎ ³²³à´Â ¿¹¼öÀÇ Á¾±³°¡ ±×µé¿¡°Ô¡ª¶Ç ±×µé°ú ÇÔ²²¡ª¾î¶²
º¯È¸¦ ÀÏÀ¸Å³Áö µÎ·Æ±â¶§¹®¿¡ ÇÇÇÑ´Ù. ¸ðµç ±×·¯ÇÑ µÎ·Á¿òÀº ÃæºÐÇÑ ±Ù°Å°¡ ÀÖ´Ù. ¿¹¼öÀÇ Á¾±³´Â, Á¤¸»·Î, ±× ½ÅÀÚ¸¦
Áö¹èÇÏ°í º¯È½ÃÅ°¸ç, »ç¶÷ÀÌ Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ ¶æÀ» ¾Ë·Á°í ¾Ö¾²´Â µ¥ »îÀ» Çå½ÅÇ϶ó°í ¿ä±¸Çϸç, »îÀÇ ¿¡³ÊÁö¸¦
Àΰ£ÀÇ ÇüÁ¦ »ç¶ûÀ» À§ÇÑ »ç½É¾ø´Â ºÀ»ç¿¡ Çå½ÅÇÒ °ÍÀ» ¿ä±¸ÇÑ´Ù.
| Primitive man
lived a life of superstitious bondage to religious fear. Modern,
civilized men dread the thought of falling under the dominance of
strong religious convictions. Thinking man has always feared to
be held by a religion. When a strong and moving religion threatens
to dominate him, he invariably tries to rationalize, traditionalize,
and institutionalize it, thereby hoping to gain control of it. By
such procedure, even a revealed religion becomes man-made and man-dominated.
Modern men and women of intelligence evade the religion of Jesus
because of their fears of what it will do to them-and with them.
And all such fears are well founded. The religion of Jesus does,
indeed, dominate and transform its believers, demanding that men
dedicate their lives to seeking for a knowledge of the will of the
Father in heaven and requiring that the energies of living be consecrated
to the unselfish service of the brotherhood of man. | |
195:9.7 À̱âÀûÀÎ
³²³à´Â, ÇÊ»ç Àΰ£¿¡°Ô ÀÏÂïÀÌ Á¦°øµÈ °¡Àå Å« ¿µÀû º¸¹°À» À§Çؼµµ, ´ÜÁö ±×·± °ªÀ» Ä¡¸£·Á ÇÏÁö ¾Ê´Â´Ù. ¾î¸®¼®°í
»ç¶÷À» ¼ÓÀÌ´Â À̱â½ÉÀÇ Ãß±¸¿¡ µÚµû¸£´Â ½½Ç ½Ç¸Á¿¡ »ç¶÷ÀÌ ÃæºÐÈ÷ ȯ¸êÀ» ´À²¼À» ¶§, Çü½ÄÀÌ µÈ Á¾±³°¡ ¿¸Å ¾ø´Â
°ÍÀ» ¾Ë¾ÆÂ÷¸®°í ³ ´ÙÀ½¿¡¾ß, Çϴóª¶ó º¹À½À¸·Î, ³ª»ç·¿ ¿¹¼öÀÇ Á¾±³·Î ÇâÇÒ »ý°¢À» Áø½ÉÀ¸·Î °¡Áú °ÍÀÌ´Ù.
| Selfish men
and women simply will not pay such a price for even the greatest
spiritual treasure ever offered mortal man. Only when man has become
sufficiently disillusioned by the sorrowful disappointments attendant
upon the foolish and deceptive pursuits of selfishness, and subsequent
to the discovery of the barrenness of formalized religion, will
he be disposed to turn wholeheartedly to the gospel of the kingdom,
the religion of Jesus of Nazareth. | |
195:9.8 ¼¼»óÀº
´õ ¸¹Àº Á÷Á¢ÀûÀÎ Á¾±³¸¦ ÇÊ¿ä·Î ÇÑ´Ù. ±âµ¶±³¡ª20¼¼±â¿¡ ÃÖ°íÀÇ Á¾±³¡ªÁ¶Â÷ ¿¹¼ö¿¡ °üÇÑ Á¾±³ÀÏ »Ó ¾Æ´Ï¶ó, ´ëü·Î
Àΰ£ÀÌ °£Á¢ÀûÀ¸·Î üÇèÇÏ´Â Á¾±³À̱⵵ ÇÏ´Ù. ±×µéÀº ÀÎÁ¤µÈ Á¾±³ ¼±»ýµé·ÎºÎÅÍ ¹°·Á¹ÞÀº ±×´ë·Î, ±× Á¾±³¸¦ ÀüÀûÀ¸·Î
¹Þ¾ÆµéÀδÙ. ¶¥¿¡¼ Á¤¸»·Î »ê ±×´ë·Î ¿¹¼ö¸¦ º¸°í, »ý¸íÀ» ÁÖ´Â ±×ÀÇ °¡¸£Ä§À» Á÷Á¢ ¾Ë ¼ö¸¸ ÀÖ´Ù¸é, ¼¼»óÀÌ ¾ó¸¶³ª
°¢¼ºÇÏ°Ô µÉ °ÍÀΰ¡! ¾Æ¸§´Ù¿î °ÍÀ» ¹¦»çÇÏ´Â ¸»¾¸Àº, À̸¦ ±¸°æÇÏ´Â °Íó·³ ±â»Ý¿¡ ¶³°Ô ¸¸µé ¼ö ¾ø°í, ±³¸®ÀÇ ¸»¾¸µµ
Çϳª´ÔÀÇ Á¸À縦 ¾Æ´Â üÇèó·³ »ç¶÷ÀÇ È¥¿¡ ¿µ°¨À» ÁÙ ¼ö ¾ø´Ù. ±×·¯³ª ±â´ëÇÏ´Â ¹ÏÀ½Àº Àú ³Ê¸Ó ¼¼°èÀÇ ½Å¼ºÇÑ °¡Ä¡ÀÇ
¿µ¿øÇÑ ¿µÀû ½Çüµé·Î µé¾î°¡µµ·Ï Àΰ£ È¥ÀÇ Èñ¸ÁÀÇ ¹®À» Ç×»ó ¿¾î µÑ °ÍÀÌ´Ù.
| The world needs
more firsthand religion. Even Christianity-the best of the religions
of the twentieth century-is not only a religion about Jesus, but
it is so largely one which men experience secondhand. They take
their religion wholly as handed down by their accepted religious
teachers. What an awakening the world would experience if it could
only see Jesus as he really lived on earth and know, firsthand,
his life-giving teachings! Descriptive words of things beautiful
cannot thrill like the sight thereof, neither can creedal words
inspire men's souls like the experience of knowing the presence
of God. But expectant faith will ever keep the hope-door of man's
soul open for the entrance of the eternal spiritual realities of
the divine values of the worlds beyond. | |
195:9.9 ±âµ¶±³´Â
Àΰ£ÀÇ Å½¿å, ÀüÀïÀÇ ±¤±â, ±Ç·Â¿åÀÇ µµÀü ¾Õ¿¡¼ °¨È÷ ÀÚ½ÅÀÇ ÀÌ»óÀ» ³·Ãç ¹ö·È´Ù. ±×·¯³ª ¿¹¼öÀÇ Á¾±³´Â ´õ·´ÇôÁöÁö
¾Ê°í ÃÊ¿ùÀûÀÎ ¿µÀû ºÎ¸£½ÉÀ¸·Î ¼ ÀÖÀ¸¸ç, Àΰ£ÀÌ µ¿¹° ÁøÈÀÇ ÀÌ·¯ÇÑ ¸ðµç À¯»êÀ» ¶Ù¾î³Ñ°í, ÀºÇý·Î, ÁøÁ¤ÇÑ Àΰ£
¿î¸íÀÇ µµ´öÀû Á¤Á¡¿¡ µµ´ÞÇϱâ À§ÇØ ÃÖ¼±À» ´ÙÇϵµ·Ï Ã˱¸ÇÑ´Ù.
| Christianity
has dared to lower its ideals before the challenge of human greed,
war-madness, and the lust for power; but the religion of Jesus stands
as the unsullied and transcendent spiritual summons, calling to
the best there is in man to rise above all these legacies of animal
evolution and, by grace, attain the moral heights of true human
destiny. | |
195:9.10 ±âµ¶±³´Â
Çü½ÄÁÖÀÇ, °úµµÇÑ Á¶Á÷È, Áö¼ºÁÖÀÇ¿Í ±âŸ ºñ¿µÀû °æÇâÀ¸·Î õõÈ÷ Á×À» À§ÇùÀ» ¹Þ°í ÀÖ´Ù. Çö´ë ±âµ¶±³ ±³È¸´Â ¿¹¼ö²²¼
°è¼ÓÇؼ ÀηùÀÇ ¼¼´ë¸¦ ¿µÀûÀ¸·Î º¯È½ÃÅ°µµ·Ï À§ÀÓÇϽŠ°Í°ú °°Àº ¿ªµ¿ÀûÀÎ ½ÅÀÚµéÀÇ ÇüÁ¦ »ç¶ûÀÌ ¾Æ´Ï´Ù.
| Christianity
is threatened by slow death from formalism, overorganization, intellectualism,
and other nonspiritual trends. The modern Christian church is not
such a brotherhood of dynamic believers as Jesus commissioned continuously
to effect the spiritual transformation of successive generations
of mankind. | |
195:9.11 À̸¥¹Ù
±âµ¶±³´Â Á¾±³Àû ½Å³ä°ú ½Çõ»Ó¸¸ ¾Æ´Ï¶ó »çȸÀû, ¹®ÈÀû ¿îµ¿ÀÌ µÇ¾ú´Ù. Çö´ë ±âµ¶±³ÀÇ È帧Àº ¸¹Àº °í´ë À̱³µµÀÇ ´Ë°ú
¸¹Àº ¾ß¸¸ÀÎÀÇ ¼ö··¿¡¼ ¹°À» ¹Þ°í ÀÖ´Ù; ¸¹Àº ¿À·¡µÈ ¹®ÈÀû ºÐ¼ö·ÉÀÌ ¼øÀüÈ÷ ±× ±Ù¿øÀ̶ó°í »ý°¢µÇ´Â ³ôÀº °¥¸±¸® °íÁö´ë»Ó
¾Æ´Ï¶ó ÀÌ Çö´ë ¹®ÈÀÇ È帧¿¡ ¹°À» °ø±ÞÇÏ°í ÀÖ´Ù.
| So-called Christianity
has become a social and cultural movement as well as a religious
belief and practice. The stream of modern Christianity drains many
an ancient pagan swamp and many a barbarian morass; many olden cultural
watersheds drain into this present-day cultural stream as well as
the high Galilean tablelands which are supposed to be its exclusive
source. |
195:10.1 ±âµ¶±³´Â Á¤¸»·Î ÀÌ ¼¼»ó¿¡ Å©°Ô ±â¿©ÇßÁö¸¸, Áö±Ý °¡Àå ÇÊ¿äÇÑ °ÍÀº ¿¹¼öÀÌ´Ù. ¼¼»óÀº ¸ðµç »ç¶÷¿¡°Ô ÁÖ(ñ«)¸¦ È¿°úÀûÀ¸·Î °è½ÃÇÏ´Â, ¿µÀ¸·Î ÅÂ¾î³ ÇÊ»çÀÚÀÇ Ã¼ÇèÀ¸·Î ¿¹¼ö°¡ ´Ù½Ã ¶¥¿¡¼ »ç´Â °ÍÀ» º¼ ÇÊ¿ä°¡ ÀÖ´Ù. ¿ø½Ã ±âµ¶±³ÀÇ ºÎÈïÀ» À̾߱âÇÏ´Â °ÍÀº ÇêµÈ ÀÏÀÌ´Ù; ÀÚ½ÅÀÌ ÀÖ´Â °÷¿¡¼ ¾ÕÀ¸·Î ³ª¾Æ°¡¾ß ÇÑ´Ù. Çö´ë ¹®È´Â ¿¹¼öÀÇ »î¿¡ ´ëÇÑ »õ·Î¿î °è½Ã·Î ¿µÀû ¼¼·Ê¸¦ ¹Þ¾Æ¾ß Çϸç, ¿µ¿øÇÑ ±¸¿øÀÇ º¹À½¿¡ ´ëÇÑ »õ·Î¿î ÀÌÇØ·Î Á¶¸íµÇ¾î¾ß ÇÑ´Ù. ±×¸®°í ¿¹¼ö°¡ ÀÌ¿Í°°ÀÌ ³ôÀÌ µé¾î ¿Ã·ÁÁú ¶§, ¿¹¼ö´Â ¸ðµç »ç¶÷À» Àڱ⿡°Ô·Î À̲ô½Ç °ÍÀÌ´Ù. ¿¹¼öÀÇ Á¦ÀÚµéÀº Á¤º¹ÀÚ ÀÌ»óÀ̾î¾ß Çϸç, ½ÉÁö¾î ¸ðµç »ç¶÷¿¡°Ô °í¾çµÈ »î°ú ³ÑÃÄÈ帣´Â ¿µ°¨ÀÇ ¿øõÀÌ µÇ¾î¾ß ÇÑ´Ù. Á¾±³´Â °³ÀÎÀûÀΠüÇè¿¡¼ Çϳª´Ô Á¸ÀçÀÇ ½Çü¸¦ ¹ß°ßÇÔÀ¸·Î ½Å¼ºÇÏ°Ô µÉ ¶§±îÁö °í¾çµÈ Àκ»ÁÖÀÇ¿¡ ºÒ°úÇÏ´Ù. | 10. The Future Christianity has indeed done a great service for this world, but what is now most needed is Jesus. The world needs to see Jesus living again on earth in the experience of spirit-born mortals who effectively reveal the Master to all men. It is futile to talk about a revival of primitive Christianity; you must go forward from where you find yourselves. Modern culture must become spiritually baptized with a new revelation of Jesus' life and illuminated with a new understanding of his gospel of eternal salvation. And when Jesus becomes thus lifted up, he will draw all men to himself. Jesus' disciples should be more than conquerors, even overflowing sources of inspiration and enhanced living to all men. Religion is only an exalted humanism until it is made divine by the discovery of the reality of the presence of God in personal experience. | |
195:10.2 ¶¥¿¡¼
¿¹¼ö°¡ »ê ÀÏ»ýÀÇ ¾Æ¸§´Ù¿ò°ú ¼þ°íÇÔ, ±× Àΰ£¼º°ú ½Å¼º, ¼ø¼öÇÔ°ú °íÀ¯ÇÔÀº »ç¶÷À» ±¸ÇÏ°í Çϳª´ÔÀ» µå·¯³»´Â, ³î¶ø°í
¸¶À½À» ²ô´Â ±×¸²À» Á¦½ÃÇÑ´Ù. ±×·¡¼ ¾î´À ½Ã´ëÀÇ ½ÅÇÐÀÚ¿Í Ã¶ÇÐÀÚ¶óµµ, »ç¶÷ ¸ð½ÀÀ» ÀÔÀº Çϳª´ÔÀÇ ±×·¯ÇÑ ÃÊ¿ùÀû ÀÚ½Å
¼ö¿©·ÎºÎÅÍ, °¨È÷ ¿µÀûÀ¸·Î »ç¶÷À» ¹¾î³õ´Â ½ÅÁ¶¸¦ ¸¸µé°Å³ª ½ÅÇРü°è¸¦ Áö¾î³»Áö ¸øÇÏ°Ô È¿°úÀûÀ¸·Î Á¦ÁöÇØ¾ß ÇÑ´Ù.
¿¹¼ö ¾È¿¡¼ ¿ìÁÖ´Â ÇÑ ÇÊ»ç Àΰ£À» ¸¸µé¾î³Â°í, ±× »ç¶÷ ¾È¿¡¼ »ç¶ûÀÇ Á¤½ÅÀº ½Ã°£ÀÇ ¹°ÁúÀû Àå¾Ö¸¦ À̱â°í, ¹°¸®Àû
±â¿øÀ» °¡Áø »ç½ÇÀ» ±Øº¹Çß´Ù.
| The beauty
and sublimity, the humanity and divinity, the simplicity and uniqueness,
of Jesus' life on earth present such a striking and appealing picture
of man-saving and God-revealing that the theologians and philosophers
of all time should be effectively restrained from daring to form
creeds or create theological systems of spiritual bondage out of
such a transcendental bestowal of God in the form of man. In Jesus
the universe produced a mortal man in whom the spirit of love triumphed
over the material handicaps of time and overcame the fact of physical
origin. | |
195:10.3 Ç×»ó
±â¾ïÇ϶ó¡ªÇϳª´Ô°ú »ç¶÷Àº ¼·Î ÇÊ¿äÇÏ´Ù. ¿ìÁÖÀÇ ÃÖÁ¾¿¡ À̸£´Â ½Å¼ºÇÑ ¿î¸íÀ» ¾ò´Â üÇè, ¿µ¿øÇÑ ¼º°Ý üÇèÀ» ¿ÏÀüÈ÷
¸¶Ä§³» ¼ºÃëÇÏ´Â µ¥ Çϳª´Ô°ú »ç¶÷Àº ¼·Î ÇÊ¿äÇÏ´Ù.
| Ever bear in
mind-God and men need each other. They are mutually necessary to
the full and final attainment of eternal personality experience
in the divine destiny of universe finality. | |
195:10.4 ¡°³ÊÈñ
¾È¿¡ Çϳª´ÔÀÇ ³ª¶ó°¡ ÀÖ´Ù¡±´Â °ÍÀº ¾Æ¸¶µµ, ¾Æ¹öÁö°¡ »ì¾Æ °è½Å, »ç¶ûÀÇ ¿µÀ̶ó´Â ¼±¾ð ´ÙÀ½À¸·Î, ¿¹¼ö°¡ ÀÏÂïÀÌ ¸»¾¸ÇÑ
°¡Àå À§´ëÇÑ ¼±¾ðÀ̾ú´Ù.
| "The
kingdom of God is within you" was probably the greatest pronouncement
Jesus ever made, next to the declaration that his Father is a living
and loving spirit. | |
195:10.5 ÁÖ(ñ«)¸¦
¹ÏÀ¸¶ó°í »ç¶÷µéÀ» ¼³µæÇÒ ¶§, »ç¶÷°ú ¼¼»óÀ» º¯È½ÃÅ°´Â °ÍÀº °Á¦·Î ¶Ç´Â Àǹ«³ª °ü½ÀÀ¸·Î óÀ½ ½Ê¸®¸¦ °¡´Â °ÍÀÌ ¾Æ´Ï¶ó,
¿ÀÈ÷·Á ¾Æ³¦¾øÀÌ ºÀ»çÇÏ°í ÀÚÀ¯¸¦ »ç¶ûÇÏ´Â Çå½ÅÀû ŵµ·Î ½Ê¸®¸¦ ´õ °¡´Â °ÍÀ̸ç, ÀÌ°ÍÀº »ç¶ûÀ¸·Î ÇüÁ¦¸¦ ºÙÀâ°í ÇÊ»ç
Á¸Àç¿¡¼ ´õ ³ôÀº ½Å¼ºÇÑ ¸ñÇ¥¸¦ ÇâÇÏ¿© ¿µÀû ¾È³»¸¦ ¹Þµµ·Ï ÇüÁ¦¸¦ °è¼Ó ¼³µæÇÏ·Á°í, ¿¹¼öó·³ ¼Õ »¸´Â °ÍÀ» ³ªÅ¸³½´Ù.
±âµ¶±³´Â Áö±Ýµµ ±â²¨ÀÌ Ã³À½ ½Ê¸®¸¦ °¡Áö¸¸, ÁøÁ¤ÇÏ°Ô ½Ê¸®¸¦ ´õ °¡´Â »ç¶÷ÀÌ °ÅÀÇ ¾ø±â ¶§¹®¿¡, Àηù´Â ½Ãµé°í, µµ´öÀÌ
º¸ÀÌÁö ¾Ê´Â °÷¿¡¼ ³Ñ¾îÁø´Ù¡ª¿¹¼ö¸¦ µû¸¥´Ù°í °ø¾ðÇÏ´Â »ç¶÷µé °¡¿îµ¥, ¿¹¼ö°¡ Á¦Àڵ鿡°Ô »ì°í »ç¶ûÇÏ°í ºÀ»çÇ϶ó°í °¡¸£Ä£
´ë·Î Á¤¸»·Î »ì°í »ç¶ûÇÏ´Â »ç¶÷ÀÌ ¾ÆÁÖ µå¹°´Ù.
| In winning
souls for the Master, it is not the first mile of compulsion, duty,
or convention that will transform man and his world, but rather
the second mile of free service and liberty-loving devotion that
betokens the Jesusonian reaching forth to grasp his brother in love
and sweep him on under spiritual guidance toward the higher and
divine goal of mortal existence. Christianity even now willingly
goes the first mile, but mankind languishes and stumbles along in
moral darkness because there are so few genuine second-milers -
so few professed followers of Jesus who really live and love as
he taught his disciples to live and love and serve. | |
195:10.6 ¿¹¼öÀÇ
Çϴóª¶ó ´Üü¸¦ ¿µÀûÀ¸·Î ºÎÈ°½ÃÅ°´Â ¹æ¹ýÀ¸·Î, »õ·Ó°í º¯ÈµÈ Àΰ£ »çȸ¸¦ °Ç¼³ÇÏ´Â ¸ðÇèÀ¸·Î ºÎ¸£´Â ¼Ò¸®´Â, ±×¸¦ ¹Ï´Â
¸ðµç »ç¶÷À» ±â»Ý¿¡ ¶³°Ô ÇÒ °ÍÀÌ¿ä, »ç¶÷µéÀº À°Ã¼¸¦ ÀÔÀº ¿¹¼öÀÇ Ä£±¸·Î¼ ¶¥¿¡¼ µ¹¾Æ´Ù´Ï´ø ½ÃÀý ÀÌÈÄ·Î ÀÌó·³ °¨µ¿¹ÞÀº
ÀûÀÌ ¾ø´Ù.
| The call to
the adventure of building a new and transformed human society by
means of the spiritual rebirth of Jesus' brotherhood of the kingdom
should thrill all who believe in him as men have not been stirred
since the days when they walked about on earth as his companions
in the flesh. | |
195:10.7 Çϳª´ÔÀÇ
½Çü¸¦ ºÎÁ¤ÇÏ´Â ¾î¶² »çȸ ü°è³ª Á¤Ä¡ üÁ¦µµ, °Ç¼³ÀûÀÌ°í Áö¼ÓÇÏ´Â ¾î¶² ¹æ¹ýÀ¸·Î Àΰ£ ¹®¸íÀÌ Áøº¸ÇÏ´Â µ¥ À̹ÙÁöÇÒ
¼ö ¾ø´Ù. ±×·¯³ª ¿À´Ã³¯ ¼¼ºÐµÇ°í ¼¼¼ÓÈµÈ ¹Ù¿Í °°ÀÌ, ±âµ¶±³´Â ´õ¿í Áøº¸ÇÏ´Â µ¥ °¡Àå Å« ´ÜÀÏ Àå¾Ö¹°À» Á¦½ÃÇÑ´Ù;
ÀÌ°ÍÀº ƯÈ÷ µ¿¾çÀÇ °æ¿ì¿¡ ´õ¿í ±×·¯ÇÏ´Ù.
| No social
system or political regime which denies the reality of God can contribute
in any constructive and lasting manner to the advancement of human
civilization. But Christianity, as it is subdivided and secularized
today, presents the greatest single obstacle to its further advancement;
especially is this true concerning the Orient. | |
195:10.8 ±³È¸
Áß½ÉÁÖÀÇ´Â Çϴóª¶óÀÇ ¿µÀû ¿¬ÇÕ¿¡¼ Àΰ£ÀÇ ÇüÁ¦ »ç¶û¿¡ ¾È¿¡ ÀÖ´Â ¿¹¼öÀÇ ¹ÏÀ½-µ¿·áµéÀÇ »ì¾ÆÀÖ´Â ¹ÏÀ½, ¼ºÀåÇÏ´Â ¿µ,
Á÷Á¢ üÇè°ú Áï½Ã ±×¸®°í ¿µ¿øÈ÷ ¾ç¸³ÇÒ ¼ö ¾ø´Ù. Áö³³¯¿¡ ÀÌ·é ¾÷ÀûÀÇ ÀüÅëÀ» °£Á÷ÇÏ·Á´Â ĪÂùÇÒ ¸¸ÇÑ ¼Ò¸ÁÀº ¶§¶§·Î,
³°¾Æ¹ö¸° ¿¹¹è ü°èÀÇ ¹æ¾î·Î À̲ö´Ù. °í´ëÀÇ »ç»ó ü°è¸¦ À°¼ºÇÏ·Á´Â ¼±ÀÇÀÇ ¿¸ÁÀº, Çö´ëÀÎÀÇ È®´ëµÇ°í Áøº¸ÇÏ´Â Áö¼ºÀÇ
¿µÀû °¥¸ÁÀ» ä¿ìµµ·Ï °í¾ÈµÈ, »õ·Ó°í ÀûÀýÇÑ ¼ö´Ü°ú ¹æ¹ýÀÇ ÈÄ¿øÀ» È¿°úÀûÀ¸·Î ¸·´Â´Ù. ¸¶Âù°¡Áö·Î, 20¼¼±âÀÇ ±âµ¶±³
±³È¸´Â ÁøÁ¤ÇÑ º¹À½¡ª³ª»ç·¿ ¿¹¼öÀÇ °¡¸£Ä§¡ªÀ» Áï½Ã ÁøÀü½ÃÅ°´Â ±æ¿¡ Å« Àå¾Ö°¡ µÇÁö¸¸, À̸¦ ÀüÇô ÀǽÄÇÏÁö ¸øÇÏ°í ÀÖ´Ù.
| Ecclesiasticism
is at once and forever incompatible with that living faith, growing
spirit, and firsthand experience of the faith-comrades of Jesus
in the brotherhood of man in the spiritual association of the kingdom
of heaven. The praiseworthy desire to preserve traditions of past
achievement often leads to the defense of outgrown systems of worship.
The well-meant desire to foster ancient thought systems effectually
prevents the sponsoring of new and adequate means and methods designed
to satisfy the spiritual longings of the expanding and advancing
minds of modern men. Likewise, the Christian churches of the twentieth
century stand as great, but wholly unconscious, obstacles to the
immediate advance of the real gospel-the teachings of Jesus of Nazareth. | |
195:10.9 º¹À½ÀÇ
±×¸®½ºµµ¿¡°Ô ±â»Ú°Ô Ã漺À» ¹ÙÄ¡°íÀÚ ÇÏ´Â ¸¹Àº ¿·ÄÇÑ »ç¶÷µéÀº, ±×µéÀº ±×¸®½ºµµ°¡ ±×·± ±³È¸¸¦ ¼¼¿ü´Ù°í ±×¸©µÈ °¡¸£Ä§À»
¹Þ¾Æ ¿Ô°í, ¿¹¼öÀÇ »î°ú °¡¸£Ä§ÀÇ Á¤½ÅÀ» °ÅÀÇ ³ªÅ¸³»Áö ¾Ê´Â ±³È¸¸¦ ¿Á¤ÀûÀ¸·Î Áö¿øÇÏ´Â °ÍÀÌ ¸Å¿ì ¾î·Æ´Ù´Â °ÍÀ» ¹ß°ßÇÑ´Ù.
¿¹¼ö´Â À̸¥¹Ù ±âµ¶±³È¸¸¦ ¼¼¿ìÁö ¾Ê¾ÒÁö¸¸, ±×·¯³ª ±×´Â ¸ðµç ¸é¿¡¼ ±×ÀÇ º»¼º°ú ÀÏÄ¡ÇÏ¿©, ±×°ÍÀ» ¶¥¿¡¼ÀÇ ±×ÀÇ »îÀÇ
°¡Àå ÇöÁ¸ÇÏ´Â ÃÖ°íÀÇ ´ëÇ¥Àڷμ ±³È¸¸¦ À°¼ºÇØ ¿Ô´Ù.
| Many earnest
persons who would gladly yield loyalty to the Christ of the gospel
find it very difficult enthusiastically to support a church which
exhibits so little of the spirit of his life and teachings, and
which they have been erroneously taught he founded. Jesus did not
found the so-called Christian church, but he has, in every manner
consistent with his nature, fostered it as the best existent exponent
of his lifework on earth. | |
195:10.10 ±âµ¶±³
±³È¸°¡ °¨È÷ ÁÖ´ÔÀÇ °èȹÀ» ÁöÁöÇϱ⸸ ÇÑ´Ù¸é, °Ñº¸±â¿¡ ¹«°ü½ÉÇØ º¸ÀÌ´Â ¼öõ ¸íÀÇ ÀþÀºÀ̵éÀÌ ±×·¯ÇÑ ¿µÀû »ç¾÷¿¡ Âü¿©Çϱâ
À§ÇØ ¾ÕÀ¸·Î ´Þ·Á³ª°¥ °ÍÀ̸ç, ±×µéÀº ÁÖÀúÇÏÁö ¾Ê°í ÀÌ À§´ëÇÑ ¸ðÇèÀ» ³¡±îÁö ÇØ ³ª°¥ °ÍÀÌ´Ù.
| If the Christian
church would only dare to espouse the Master's program, thousands
of apparently indifferent youths would rush forward to enlist in
such a spiritual undertaking, and they would not hesitate to go
all the way through with this great adventure. | |
195:10.11 ±âµ¶±³´Â
ÀÚüÀÇ Ç¥¾î Çϳª¿¡ ´ã°Ü ÀÖ´Â ¿î¸í°ú ½É°¢ÇÏ°Ô ¾ó±¼À» ¸¶ÁÖÇÏ°í ÀÖ´Ù: ¡°°¥¶óÁ® ¼·Î ½Î¿ì´Â ÁýÀº ¹öÆ¿ ¼ö ¾ø´Ù.¡±
ºñ±âµ¶±³ ¼¼°è´Â Á¾ÆÄ·Î °¥¶óÁø ±âµ¶±³ ¼¼°è¿¡ µµÀúÈ÷ Ç׺¹ÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù. »ì¾Æ ÀÖ´Â ¿¹¼ö´Â °¡´ÉÇÑ ±âµ¶±³ÀÇ ÅëÀÏ¿¡
À¯ÀÏÇÑ Èñ¸ÁÀÌ´Ù. ÂüµÈ ±³È¸¡ª¿¹¼öÀÇ ÇüÁ¦»ç¶û¡ªÀº ´«¿¡ º¸ÀÌÁö ¾Ê°í, ¿µÀûÀ̸ç, ²À ÇÑ°á°°Àº °ÍÀÌ ¾Æ´Ï¶ó, Á¶ÈÀÇ Æ¯Â¡À»
°¡Á³´Ù. ȹÀϼºÀº ±â°è ¼ºÁúÀ» °¡Áø ¹°¸®Àû ¼¼°èÀÇ Ç¥½ÃÀÌ´Ù. ¿µÀû Á¶È´Â »ì¾Æ ÀÖ´Â ¿¹¼ö¿Í ¹ÏÀ½À¸·Î ¿¬ÇÕÇÏ¿© »ý±â´Â
¿¸ÅÀÌ´Ù. ´«¿¡ º¸ÀÌ´Â ±³È¸´Â Çϳª´Ô ³ª¶óÀÇ ´«¿¡ º¸ÀÌÁö ¾Ê´Â ¿µÀû ÇüÁ¦ »ç¶ûÀ» ÁøÀü½ÃÅ°´Â µ¥ ÀÌÁ¦ ´õ Àå¾Ö¹°ÀÌ µÇÁö
¸»¾Æ¾ß ÇÑ´Ù. ÀÌ ÇüÁ¦ »ç¶ûÀº Á¦µµ°¡ µÇ¾î¹ö¸° »çȸ Á¶Á÷°ú ¹Ý´ë·Î, »ì¾Æ ÀÖ´Â À¯±âü°¡ µÉ ¿î¸íÀ» °¡Á³´Ù. ÇüÁ¦»ç¶ûÀº
±×·¯ÇÑ »çȸ Á¶Á÷À» Àß È°¿ëÇÒ ¼ö ÀÖÁö¸¸, »çȸ Á¶Á÷¿¡ ¹Ð·Á³ª¼´Â ¾ÈµÈ´Ù.
| Christianity
is seriously confronted with the doom embodied in one of its own
slogans: " A house divided against itself cannot stand. "
The non-Christian world will hardly capitulate to a sect-divided
Christendom. The living Jesus is the only hope of a possible unification
of Christianity. The true church-the Jesus brotherhood-is invisible,
spiritual, and is characterized by unity, not necessarily by uniformity.
Uniformity is the earmark of the physical world of mechanistic nature.
Spiritual unity is the fruit of faith union with the living Jesus.
The visible church should refuse longer to handicap the progress
of the invisible and spiritual brotherhood of the kingdom of God.
And this brotherhood is destined to become a living organism in
contrast to an institutionalized social organization. It may well
utilize such social organizations, but it must not be supplanted
by them. | |
195:10.12 ±×·¯³ª
20¼¼±âÀÇ ±âµ¶±³Á¶Â÷µµ °¡ºÀÌ ¿©°Ü¼´Â ¾È µÈ´Ù. ±×°ÍÀº ¿À·£ ¼¼¿ù µ¿¾È ¸¹Àº Á¾Á·¿¡¼ Çϳª´ÔÀ» ¾Æ´Â »ç¶÷µéÀÇ µµ´öÀû
õÀç°¡ ÅëÇÕµÇ¾î »ý±ä »ê¹°ÀÌ¿ä, ÂüÀ¸·Î ¶¥¿¡¼ ¼±À» ÁöÁöÇÏ´Â °¡Àå Å« ¼¼·Â Áß¿¡ Çϳª¿´°í, µû¶ó¼ Ÿ°í³ °áÇÔ°ú ¾òÀº
°áÇÔÀÌ À־, ¾Æ¹«µµ °¡ºÀÌ ¿©°Ü¼´Â ¾È µÈ´Ù. ±âµ¶±³´Â °·ÂÇÑ µµ´öÀû °¨Á¤À» °¡Áø, »ý°¢ÇÏ´Â »ç¶÷µéÀÇ Áö¼ºÀ» ¿òÁ÷ÀÌ·Á°í
¾ÆÁ÷µµ ³ë·ÂÇÑ´Ù.
| But the Christianity
of even the twentieth century must not be despised. It is the product
of the combined moral genius of the God-knowing men of many races
during many ages, and it has truly been one of the greatest powers
for good on earth, and therefore no man should lightly regard it,
notwithstanding its inherent and acquired defects. Christianity
still contrives to move the minds of reflective men with mighty
moral emotions. | |
195:10.13 ±×·¯³ª
»ó¾÷°ú Á¤Ä¡¿¡ ±³È¸°¡ °³ÀÔÇÏ´Â µ¥¿¡´Â º¯¸íÀÇ ¿©Áö°¡ ¾ø´Ù; ±×·¯ÇÑ °Å·èÇÏÁö ¾ÊÀº µ¿¸ÍÀº ÁÖ(ñ«)¸¦ ³ë°ñÀûÀ¸·Î ¹è½ÅÇÏ´Â
°ÍÀÌ´Ù. Áø½ÉÀ¸·Î Áø¸®¸¦ »ç¶ûÇÏ´Â »ç¶÷µéÀº, ÀÌ Á¦µµÈµÈ °·ÂÇÑ ±³È¸°¡ »õ·Î ÅÂ¾î³ ¹ÏÀ½À» Áú½Ä½ÃÅ°°í ¿ì¿¬È÷ ºñÁ¤ÅëÀûÀÎ
¿ÊÀ» ÀÔÀº Áø¸®¸¦ Áö´Ñ »ç¶÷µéÀ» Ç̹ÚÇØ ¿Ô´Ù´Â »ç½ÇÀ» õõÈ÷ ÀØ°Ô µÉ °ÍÀÌ´Ù.
| But there is
no excuse for the involvement of the church in commerce and politics;
such unholy alliances are a flagrant betrayal of the Master. And
the genuine lovers of truth will be slow to forget that this powerful
institutionalized church has often dared to smother newborn faith
and persecute truth bearers who chanced to appear in unorthodox
raiment. | |
195:10.14 ±×·±
¿¹¹è ¹æ½ÄÀ» ¼±È£ÇÏ´Â »ç¶÷µéÀÌ ¼¼»ó¿¡ ¾ø¾ú´Ù¸é ±×·¯ÇÑ ±³È¸°¡ »ì¾Æ³²Áö ¸øÇßÀ» °ÍÀ̶ó´Â °ÍÀº ³Ê¹«³ªµµ Áø½ÇÀÌ´Ù. ¿µÀûÀ¸·Î
°ÔÀ¸¸¥ ¸¹Àº »ç¶÷ÀÌ Àǽİú ½Å¼ºÇÑ ÀüÅëÀ¸·Î ÀÌ·ç¾îÁø °í´ëÀÇ ±ÇÀ§Àû Á¾±³¸¦ °¥¸ÁÇÑ´Ù. Àΰ£ÀÇ ÁøÈ¿Í ¿µÀû Áøº¸´Â ¸ðµç
»ç¶÷ÀÌ Á¾±³Àû ±ÇÀ§¸¦ ¾ø¾Ö±â¿¡ ÃæºÐÇÏÁö ¾Ê´Ù. Çϴóª¶óÀÇ º¸ÀÌÁö ¾Ê´Â ÇüÁ¦»ç¶ûÀº ÁøÁ¤À¸·Î ¿µÀÌ ÀεµÇÏ´Â Çϳª´ÔÀÇ ¾ÆµéÀÌ
µÇ±â¸¦ ¿øÇϱ⸸ ÇÏ¸é ´Ù¾çÇÑ »çȸÀû, ±âÁúÀû °èÃþÀÇ °¡Á· Áý´Üµµ Æ÷Ç﵃ ¼ö ÀÖ´Ù. Á¾ÆÄÀû °æÀï, Áý´ÜÀû ¿øÇÑ, µµ´öÀû
¿ì¿ù¼º, ¿µÀû ¹«¿À·ùÀÇ ÁÖÀåÀº ¿¹¼öÀÇ ÀÌ ÇüÁ¦ »ç¶û ¾È¿¡ ¼³ ÀÚ¸®°¡ ¾ø´Ù.
| It is all too
true that such a church would not have survived unless there had
been men in the world who preferred such a style of worship. Many
spiritually indolent souls crave an ancient and authoritative religion
of ritual and sacred traditions. Human evolution and spiritual progress
are hardly sufficient to enable all men to dispense with religious
authority. And the invisible brotherhood of the kingdom may well
include these family groups of various social and temperamental
classes if they are only willing to become truly spirit-led sons
of God. But in this brotherhood of Jesus there is no place for sectarian
rivalry, group bitterness, nor assertions of moral superiority and
spiritual infallibility. | |
195:10.15 ÀÌ·¯ÇÑ
´Ù¾çÇÑ Áý´ÜÀÇ ±âµ¶±³ÀεéÀº ¼¾ç ¹®¸íÀÇ ¹ÎÁ·µé »çÀÌ¿¡¼ ¼ö¸¹Àº ´Ù¸¥ À¯ÇüÀÇ ½ÅÀÚ°¡ µÇ·Á´Â »ç¶÷µéÀ» ¼ö¿ëÇÏ´Â ¿ªÇÒÀ»
ÇÒ ¼ö ÀÖÁö¸¸, ±âµ¶±³ ¼¼°èÀÇ ±×·¯ÇÑ ºÐ¿Àº ¿¹¼öÀÇ º¹À½À» µ¿¾ç ¹ÎÁ·µé¿¡°Ô °¡Áö°í °¡·Á°í ½ÃµµÇÒ ¶§, ½É°¢ÇÑ ¾àÁ¡À»
Á¦½ÃÇÑ´Ù. ÀÌ ¹ÎÁ·µéÀº Á¡Á¡ ´õ ¿¹¼ö¿¡ °üÇÑ Á¾±³°¡ µÇ¾î°¡´Â ±âµ¶±³¿Í µû·Î ¾ó¸¶Å ¶³¾îÁ® ÀÖ¾î¼ ¿¹¼öÀÇ Á¾±³°¡ ÀÖ´Ù´Â
°ÍÀ» ¾ÆÁ÷±îÁö ÀÌÇØÇÏÁö ¸øÇÏ°í ÀÖ´Ù.
| These various
groupings of Christians may serve to accommodate numerous different
types of would-be believers among the various peoples of Western
civilization, but such division of Christendom presents a grave
weakness when it attempts to carry the gospel of Jesus to Oriental
peoples. These races do not yet understand that there is a religion
of Jesus separate, and somewhat apart, from Christianity, which
has more and more become a religion about Jesus | |
195:10.16 À¯¶õ½Ã¾ÆÀÇ
Å« Èñ¸ÁÀº ¿À´Ã³¯ ±×ÀÇ ÃßÁ¾ÀÚµéÀ̶ó°í °ø¾ðÇÏ´Â ¼ö ¸¹Àº °¡Á·µéÀ» »ç¶ûÀ¸·Î ¼¶±â´Â ÀÏ¿¡¼ ¿µÀûÀ¸·Î ¿¬ÇÕÇÒ ±×ÀÇ ±¸¿ø
¸Þ½ÃÁöÀÇ »õ·Ó°í È®´ëµÈ Á¦½Ã¿Í ÇÔ²² ¿¹¼öÀÇ »õ·Î¿î °è½ÃÀÇ °¡´É¼º¿¡ ÀÖ´Ù.
| The great hope
of Urantia lies in the possibility of a new revelation of Jesus
with a new and enlarged presentation of his saving message which
would spiritually unite in loving service the numerous families
of his present-day professed followers. | |
195:10.17 ¼¼¼ÓÀÇ
±³À°Á¶Â÷µµ, ÀþÀºÀ̵鿡°Ô »îÀÇ °èȹ°ú ¼ºÇ° ¹ßÀü¿¡ Âü¿©ÇÏ´Â ¹æ¹ýÀ» °¡¸£Ä¡´Â ÀÏ¿¡ ´õ ¸¹Àº °ü½ÉÀ» ±â¿ïÀδٸé ÀÌ À§´ëÇÑ
¿µÀû ºÎÈï¿¡ µµ¿òÀÌ µÉ ¼ö ÀÖ´Ù. ¸ðµç ±³À°ÀÇ ¸ñÀûÀº Àλý ÃÖ´ëÀÇ ¸ñÀû, Áï ÈǸ¢ÇÏ°í Àß ±ÕÇüµÈ ¼º°ÝÀÇ ¹ß´ÞÀ» ÃËÁøÇÏ°í
À°¼ºÇÏ´Â °ÍÀ̾î¾ß ÇÑ´Ù. ³Ê¹« Áö³ªÄ£ ÀÚ¾Æ ¸¸Á· ´ë½Å¿¡ µµ´öÀû ÈÆ·ÃÀ» °¡¸£Ä¡´Â °ÍÀÌ ´ë´ÜÈ÷ ÇÊ¿äÇÏ´Ù. ±×·¯ÇÑ ±âÃÊ
À§¿¡ Á¾±³´Â ÇÊ»çÀÎÀÇ ÀÏ»ýÀ» ´õ Ã游ÇÏ°í º¸¶÷ÀÖ°Ô ¸¸µå´Â µ¥, ¾Æ´Ï ¿µ¿øÇÑ »ý¸íÀ» º¸ÀåÇÏ°í Çâ»óÇÏ´Â µ¥µµ ¿µÀû µ¿±â¸¦
ºÎ¿©ÇÒ ¼ö ÀÖ´Ù.
| Even secular
education could help in this great spiritual renaissance if it would
pay more attention to the work of teaching youth how to engage in
life planning and character progression. The purpose of all education
should be to foster and further the supreme purpose of life, the
development of a majestic and well-balanced personality. There is
great need for the teaching of moral discipline in the place of
so much self-gratification. Upon such a foundation religion may
contribute its spiritual incentive to the enlargement and enrichment
of mortal life, even to the security and enhancement of life eternal. | |
195:10.18 ±âµ¶±³´Â
Áï¼®¿¡¼ ¸¸µé¾îÁø Á¾±³À̸ç, µû¶ó¼ Àú¼Ó ±â¾î¿¡¼ ÀÛ¿ëÇØ¾ß ÇÑ´Ù. °í¼Ó ±â¾îÀÇ ¿µÀû ¼º°ú´Â ¿¹¼öÀÇ Âü Á¾±³°¡ »õ·Î
µå·¯³ª°í ´õ¿í ³Î¸® ¹Þ¾Æµé¿©Áö±â¸¦ ±â´Ù·Á¾ß ÇÑ´Ù. ±×·¯³ª ½ÊÀÚ°¡¿¡ ´Þ·È´ø ÇÑ ¸ñ¼öÀÇ Æò¹üÇÑ Á¦ÀÚµéÀÌ ¾î¶² °¡¸£Ä§À»
½ÃÀÛÇÏ¿©, ÀÌ°ÍÀÌ 3¹é ³â ¾È¿¡ ·Î¸¶ Á¦±¹À» Á¤º¹ÇÏ¿´°í, ´ÙÀ½¿¡ °è¼ÓÇÏ¿©, ·Î¸¶¸¦ ¸ê¸Á½ÃŲ ¾ß¸¸ÀεéÀ» ¼³µæÇÑ °ÍÀ»
º¸´Ï, ±âµ¶±³´Â ¸·°ÇÑ Á¾±³ÀÌ´Ù. ¹Ù·Î ÀÌ ±âµ¶±³´Â È÷ºê¸® ½ÅÇаú ±×¸®½º öÇÐÀÇ È帧 Àüü¸¦ Á¤º¹Çß´Ù¡ªÈí¼öÇÏ°í Çâ»ó½ÃÄ×´Ù.
´ÙÀ½¿¡ ½Åºñ±³¿Í À̱³µµ »ç»ó¿¡ Áö³ªÄ¡°Ô Á¥Àº °á°ú·Î¼, 1õ ³âÀÌ ³Ñµµ·Ï È¥¼ö »óÅ¿¡ ºüÁ³À» ¶§, ÀÌ ±âµ¶±³´Â ½º½º·Î
»ì¾Æ³ª¼ ¼¾ç ¼¼°è Àüü¸¦ ½ÇÁúÀûÀ¸·Î ´Ù½Ã Á¤º¹Çß´Ù. ±âµ¶±³´Â ÃæºÐÈ÷ ¿¹¼öÀÇ °¡¸£Ä§À» ´ã°í ÀÖ¾î ÀÚüÀÇ ºÒ¸êÀ» ¾òÀ»
¼ö ÀÖ´Ù.
| Christianity
is an extemporized religion, and therefore must it operate in low
gear. High-gear spiritual performances must await the new revelation
and the more general acceptance of the real religion of Jesus. But
Christianity is a mighty religion, seeing that the commonplace disciples
of a crucified carpenter set in motion those teachings which conquered
the Roman world in three hundred years and then went on to triumph
over the barbarians who overthrew Rome. This same Christianity conquered-absorbed
and exalted-the whole stream of Hebrew theology and Greek philosophy.
And then, when this Christian religion became comatose for more
than a thousand years as a result of an overdose of mysteries and
paganism, it resurrected itself and virtually reconquered the whole
Western world. Christianity contains enough of Jesus' teachings
to immortalize it. | |
195:10.19 ±âµ¶±³°¡
¿¹¼öÀÇ °¡¸£Ä§À» ´õ ±ú´ÞÀ» ¼ö Àֱ⸸ ÇÏ´Ù¸é, Çö´ëÀÎÀÌ »õ·Ó°í ´õ¿í º¹ÀâÇØÁö´Â ¹®Á¦ÀÇ ÇØ°áÀ» µ½´Â µ¥ ÈξÀ ´õ À̹ÙÁöÇÒ
¼ö ÀÖ´Ù.
| If Christianity
could only grasp more of Jesus' teachings, it could do so much more
in helping modern man to solve his new and increasingly complex
problems. | |
195:10.20 ±âµ¶±³°¡
Å« Àå¾Ö¸¦ °Þ´Â °ÍÀº ¿Â ¼¼»óÀÇ Áö¼ºÀεéÀÌ º¸±â¿¡ ±âµ¶±³°¡ ¼¾ç ¹®¸íÀÇ »çȸ ü°è, »ê¾÷ »ýÈ°À» µµ´ö ±âÁØÀÇ ÀϺηÎ
µ¿ÀϽÃÇϱ⠶§¹®ÀÌ´Ù. ÀÌó·³ ±âµ¶±³´Â ¶æÇÏÁö ¾Ê°Ô ÀÌ»óÀÌ °á¿©µÈ °úÇÐ, ¿øÄ¢ ¾ø´Â Á¤Ä¡, ÀÏÇÏÁö ¾Ê°í ¾òÀº Àç»ê,
ÀÚÁ¦ ¾ø´Â Äè¶ô, ¼ºÇ° ¾ø´Â Áö½Ä, ¾ç½É ¾ø´Â ±Ç·Â, µµ´ö ¾ø´Â ±Ù¸éÀ» ¿ëÀÎÇÑ´Ù´Â ÁËÃ¥°¨ ¹Ø¿¡¼ ºñƲ°Å¸®´Â »çȸ¸¦
ÈÄ¿øÇÏ´Â °Íó·³ º¸¿´´Ù.
| Christianity
suffers under a great handicap because it has become identified
in the minds of all the world as a part of the social system, the
industrial life, and the moral standards of Western civilization;
and thus has Christianity unwittingly seemed to sponsor a society
which staggers under the guilt of tolerating science without idealism,
politics without principles, wealth without work, pleasure without
restraint, knowledge without character, power without conscience,
and industry without morality. | |
195:10.21 Çö´ë
±âµ¶±³ÀÇ Èñ¸ÁÀº, ¼¾ç ¹®¸íÀÇ »çȸ ü°è¿Í »ê¾÷ Á¤Ã¥Áö¿øÀ» Áß´ÜÇÏ´Â µ¿½Ã¿¡ Àΰ£ÀÌ µéÀ» ¼ö ÀÖ´Â °¡Àå À§´ëÇÑ Áø¸®¸¦
³ª»ç·¿ ¿¹¼ö¿¡°Ô¼ »õ·Ó°Ô ¹è¿ì±â À§ÇØ ½ÊÀÚ°¡ ¾Õ¿¡¼ °â¼ÕÈ÷ ¸öÀ» ±ÁÈ÷´Â °ÍÀÌ´Ù¡ªÇϳª´ÔÀº ¾Æ¹öÁö¿ä »ç¶÷Àº ÇüÁ¦¶ó´Â »ì¾ÆÀÖ´Â
º¹À½¡ªÀ» ´Ù½Ã ¹è¿ì´Â µ¥ ÀÖ´Ù.
| The hope of
modern Christianity is that it should cease to sponsor the social
systems and industrial policies of Western civilization while it
humbly bows itself before the cross it so valiantly extols, there
to learn anew from Jesus of Nazareth the greatest truths mortal
man can ever hear-the living gospel of the fatherhood of God and
the brotherhood of man. |