| ||||||||
|
4. °è½ÃÀÇ ¼±¹° : (1)
´Þ¶ó¸¶½Ã¾ÆÀÇ °¡¸£Ä§ (2) ¿¡µ§ÀÇ °¡¸£Ä§ (3) »ì·½ÀÇ ¸á±â¼¼µ¦ (4) ³ª»ç·¿ ¿¹¼ö (5) À¯¶õ½Ã¾Æ ³í¹®Áý |
Á¦ 92 Æí
| Paper
92 The Later Evolution of Religion | |
92:0.1 À¯¶õ½Ã¾Æ¿¡¼
Àΰ£Àº ü°èÀûÀÎ °è½Ã°¡ ÀÌ·ç¾îÁö±â ÈξÀ ÀüºÎÅÍ ÁøÈÀû üÇèÀÇ ÀϺηΠÀÚ¿¬Àû ±â¿øÀÇ Á¾±³¸¦ °¡Áö°í ÀÖ¾ú´Ù. ±×·¯³ª ÀÌ
ÀÚ¿¬Àû ±â¿øÀÇ Á¾±³´Â ±× ÀÚü·Î, µ¿¹°ÃÊ¿ùÀÇ ÀÚÁúµéÀÎ Àΰ£ÀÇ »ê¹°À̾ú´Ù. ÁøÈÀû Á¾±³´Â ¾ß¸¸ÀÎ, ¹Ì°³ÀÎ, ¹®¸íȵÈ
»ç¶÷¿¡°Ô ´ÙÀ½°ú °°Àº ¿µÇâ·ÂÀÌ ÁÖ¾îÁö°í, ±× ¾È¿¡¼ ÀÛ¿ëÇÏ´Â °¨È·Â¿¡ µû¸¥ ¼¶±èÀ» ÅëÇØ, ¼öõ ³â¿¡ °ÉÄ£ ÀηùÀÇ Ã¼ÇèÀû
»î¿¡¼ õõÈ÷ »ý°Ü³µ´Ù:
| Man possessed
a religion of natural origin as a part of his evolutionary experience
long before any systematic revelations were made on Urantia. But
this religion of natural origin was, in itself, the product of man's
superanimal endowments. Evolutionary religion arose slowly throughout
the millenniums of mankind's experiential career through the ministry
of the following influences operating within, and impinging upon,
savage, barbarian, and civilized man: | |
1. ¿¹¹è º¸Á¶ÀÚ ¡ª
½Çü ÀνÄÀ» À§ÇÑ µ¿¹°ÃÊ¿ù ÀáÀç·ÂÀÇ µ¿¹°Àû ÀǽÄÀÌ ³ªÅ¸³ª´Â °Í. ÀÌ°ÍÀº ½Å(Deity)À» ã´Â Àΰ£ÀÇ ¿ø½ÃÀû º»´ÉÀ̶ó°í
ÇÒ ¼ö ÀÖ´Ù.
| The adjutant
of worship-the appearance in animal consciousness of superanimal
potentials for reality perception. This might be termed the primordial
human instinct for Deity. | |
2. ÁöÇý º¸Á¶ÀÚ ¡ª
½Å(Deity) ½ÇüÀÇ °³³äÀ» ´Ã È®ÀåÇØ ³ª°¡¸é¼ ´õ ³ôÀº °æ·Î¿¡¼ ¿¹¹èÇϵµ·Ï À̲ô´Â ¼ºÇâÀÌ °æ°ÇÇÑ Áö¼º ¾È¿¡¼ ³ªÅ¸´Â
°Í.
| The adjutant
of wisdom-the manifestation in a worshipful mind of the tendency
to direct its adoration in higher channels of expression and toward
ever-expanding concepts of Deity reality. | |
3. ¼º·É ¡ª ÀÌ°ÍÀº
ÃÖÃÊ ÃÊ¿ù Áö¼ºÀÇ ¼ö¿©À̸ç, ¸ðµç ÁøÁ¤ÇÑ Àΰ£ÀÇ ¼º°Ýµé¿¡¼ º¯ÇÔ¾øÀÌ ³ªÅ¸³´Ù. ¿¹¹è¸¦-°¥¸ÁÇÏ°í ÁöÇý¸¦-°¥¸ÁÇÏ´Â Áö¼ºÀ»
À§ÇÑ ÀÌ ºÀ»ç´Â, ½ÅÇÐ °³³äÀ¸·Î¼, ½ÇÁ¦ÀÌ°í »ç½ÇÀûÀÎ ¼º°Ý(personality) üÇèÀ¸·Î¼ µÑ ´Ù Àΰ£ÀÌ »ì¾Æ³²´Â´Ù´Â
°¡¼³À» ½º½º·Î ±ú´Ý´Â ´É·ÂÀ» âÁ¶ÇÑ´Ù.
| The Holy Spirit-this
is the initial supermind bestowal, and it unfailingly appears in
all bona fide human personalities. This ministry to a worship-craving
and wisdom-desiring mind creates the capacity to self-realize the
postulate of human survival, both in theologic concept and as an
actual and factual personality experience. | |
92:0.5 ÀÌ ¼¼
°¡Áö ½Å¼ºÇÑ ºÀ»çÀÇ Á¶À²µÈ ÀÛ¿ëÀº ÁøÈ Á¾±³ÀÇ ¼ºÀåÀ» ½ÃÀÛÇÏ°í ÃßÁøÇϱ⿡ ¾ÆÁÖ ÃæºÐÇÏ´Ù. ÀÌ·¯ÇÑ ¿µÇâµéÀº ³ªÁß¿¡ »ý°¢
Á¶ÀýÀÚ, ¼¼¶óÇË, Áø¸®ÀÇ ¿µ¿¡ ÀÇÇØ È®´ëµÇ´Âµ¥, ÀÌ ¸ðµÎ°¡ Á¾±³Àû ¹ßÀü ¼Óµµ¸¦ °¡¼ÓÈ ÇÑ´Ù. ÀÌ ¸ÅüµéÀº À¯¶õ½Ã¾Æ¿¡¼
¿À·§µ¿¾È ÀÛ¿ëÇØ ¿Ô°í, ÀÌ Ç༺ÀÌ »ç¶÷ »ç´Â ±¸Ã¼·Î ³²¾Æ ÀÖ´Â ÇÑ, ¿©±â¿¡¼ °è¼ÓµÉ °ÍÀÌ´Ù. ÀÌ ½Å¼ºÇÑ ¸ÅüµéÀÇ ¸¹Àº
ÀáÀç·ÂÀº ¾ÆÁ÷ Ç¥ÇöµÉ ±âȸ¸¦ °¡ÁöÁö ¾Ê¾Ò¾îµµ, ÇÑ ¼öÁØ ÇÑ ¼öÁØ, ¸ð·Ð½Ã¾Æ °¡Ä¡¿Í ¿µÀû Áø¸®ÀÇ ÃÖ»ó Á¤Á¡À» ÇâÇØ,
ÇÊ»ç Á¾±³°¡ ¿Ã¶ó°¡¸é¼ ¸¹Àº °ÍµéÀÌ ¾ÕÀ¸·Î ´Ù°¡¿À´Â ½Ã´ë¿¡ µå·¯³¯ °ÍÀÌ´Ù.
| The co-ordinate
functioning of these three divine ministrations is quite sufficient
to initiate and prosecute the growth of evolutionary religion. These
influences are later augmented by Thought Adjusters, seraphim, and
the Spirit of Truth, all of which accelerate the rate of religious
development. These agencies have long functioned on Urantia, and
they will continue here as long as this planet remains an inhabited
sphere. Much of the potential of these divine agencies has never
yet had opportunity for expression much will be revealed in the
ages to come as mortal religion ascends, level by level, toward
the supernal heights of morontia value and spirit truth. |
92:1.1 Á¾±³ÀÇ ÁøÈ´Â ÃʱâÀÇ µÎ·Á¿ò°ú ±Í½Åµé·ÎºÎÅÍ, ¿µµéÀ» óÀ½¿¡ °Á¦ÇÏ°í ´ÙÀ½¿¡ ±¸½½¸®·Á´Â ³ë·ÂÀ» Æ÷ÇÔÇÏ¿©, ¿¬¼ÓµÈ ¹ßÀü ´Ü°èµéÀ» °ÅÃÄ ³»·Á¿À´Â °ÍÀ¸·Î ¹àÇôÁö°í ÀÖ´Ù. ºÎÁ·ÀÇ ÁÖ¹°Àº ÅäÅÛ°ú ºÎÁ· ½Åµé·Î ¼ºÀåÇß´Ù; ¸¶¹ýÀÇ °ø½ÄÀº Çö´ëÀÇ ±âµµ°¡ µÇ¾ú´Ù. óÀ½¿¡ Èñ»ý¹°·Î Çҷʸ¦ ÇÏ´Â °ÍÀÌ À§»ýÀûÀÎ ÀýÂ÷°¡ µÇ¾ú´Ù. | 1. The Evolutionary Nature of Religion The evolution of religion has been traced from early fear and ghosts down through many successive stages of development, including those efforts first to coerce and then to cajole the spirits. Tribal fetishes grew into totems and tribal gods; magic formulas became modern prayers. Circumcision, at first a sacrifice, became a hygienic procedure. | |
92:1.2 Á¾±³´Â
Á¾Á·µéÀÇ ¾ß¸¸ÀûÀÎ Ãʱ⠽ÃÀýÀ» °ÅÄ¡¸é¼ ÀÚ¿¬ ¼þ¹è·ÎºÎÅÍ ±Í½Å ¼þ¹è¸¦ °ÅÃļ ÁÖ¹° ¼þ¹è¿¡ À̸£±â±îÁö Áøº¸Çß´Ù. ¹®¸íÀÇ
½ÃÀÛ°ú ÇÔ²² Àηù´Â ´õ ½Åºñ½º·´°í »ó¡Àû ½Å³äÀ» ½ÅºÀÇßÁö¸¸, ÀÌÁ¦ ¼º¼÷±â¿¡ °¡±î¿öÁø Àηù´Â Áø½ÇµÈ Á¾±³¸¦ ÀÌÇØÇϴµ¥,
½ÉÁö¾î Áø¸® ±× ÀÚüÀÇ °è½Ã°¡ ½ÃÀ۵Ǵ °ÍÀ» À§Çؼµµ ¹«¸£À;ú´Ù.
| Religion progressed
from nature worship up through ghost worship to fetishism throughout
the savage childhood of the races. With the dawn of civilization
the human race espoused the more mystic and symbolic beliefs, while
now, with approaching maturity, mankind is ripening for the appreciation
of real religion, even a beginning of the revelation of truth itself.
| |
92:1.3 Á¾±³´Â
¿µÀû ½Å³ä°ú ȯ°æ¿¡ ´ëÇÏ¿© Áö¼ºÀÇ »ý¹°ÇÐÀû ¹ÝÀÀÀ¸·Î ÀϾÙ; Á¾±³´Â ÇÑ ¹ÎÁ· ¾È¿¡¼ Á»Ã³·³ ¸ê¸ÁÇϰųª º¯ÇÏÁö ¾Ê´Â´Ù.
Á¾±³´Â ¾î´À ½Ã´ë¿¡µµ, ½Åºñ½º·¯¿î °Í¿¡ ´ëÇÑ »çȸÀÇ ÀûÀÀÀÌ´Ù. ÇϳªÀÇ »çȸ Á¦µµ·Î¼, Á¾±³´Â ÀǽÄ, »ó¡, Á¾ÆÄ,
¼º¼, Á¦´Ü, ¼º¼Ò, ¼ºÀüÀ» Æ÷ÇÔÇÑ´Ù. °Å·èÇÑ ¹°, À¯Ç°, ÁÖ¹°, ºÎÀû, ¿¹º¹, Á¾, ºÏ, »çÁ¦Á÷Àº ¸ðµç Á¾±³¿¡¼
°øÅëÀûÀ¸·Î º¼ ¼ö ÀÖ´Ù. ±×¸®°í ¼øÀüÈ÷ ÁøÈÇÑ Á¾±³¸¦ ¸¶¹ýÀ̳ª ¿ä¼ú·ÎºÎÅÍ ºÐ¸®ÇÏ´Â °ÍÀº ¿ÏÀüÈ÷ ºÒ°¡´ÉÇÏ´Ù.
| Religion arises
as a biologic reaction of mind to spiritual beliefs and the environment;
it is the last thing to perish or change in a race. Religion is
society's adjustment, in any age, to that which is mysterious. As
a social institution it embraces rites, symbols, cults, scriptures,
altars, shrines, and temples. Holy water, relics, fetishes, charms,
vestments, bells, drums, and priesthoods are common to all religions.
And it is impossible entirely to divorce purely evolved religion
from either magic or sorcery. | |
92:1.4 ½Åºñ¿Í
´É·ÂÀº Ç×»ó Á¾±³Àû °¨Á¤°ú µÎ·Á¿òÀ» ÀÚ±ØÇØ ¿Ô°í, °¨Á¤Àº ÀÌ µÑÀÇ ¹ß´Þ¿¡ °·ÂÇÑ Á¶°Ç ¿ä¼Ò·Î ´Ã ÀÛ¿ëÇØ ¿Ô´Ù. µÎ·Á¿òÀº
Ç×»ó ±âº»ÀûÀÎ Á¾±³ ÀÚ±ØÁ¦¿´´Ù. °øÆ÷´Â ÁøÈ Á¾±³ÀÇ ½ÅµéÀ» ¸¸µé¾î³»°í, ¿ø½Ã ½ÅÀÚµéÀÇ Á¾±³Àû ÀǽĿ¡ µ¿±â¸¦ ºÎ¿©ÇÑ´Ù.
¹®¸íÀÌ ¹ßÀüÇÔ¿¡ µû¶ó¼ µÎ·Á¿òÀº °æ¿Ü, Âù¹Ì, Á¸°æ, µ¿Á¤½É¿¡ ÀÇÇØ ¿Ïȵǰí, ¾ç½ÉÀÇ °¡Ã¥°ú ´µ¿ìħ¿¡ ÀÇÇØ ´õ¿í ¼öÁ¤µÈ´Ù.
| Mystery and
power have always stimulated religious feelings and fears, while
emotion has ever functioned as a powerful conditioning factor in
their development. Fear has always been the basic religious stimulus.
Fear fashions the gods of evolutionary religion and motivates the
religious ritual of the primitive believers. As civilization advances,
fear becomes modified by reverence, admiration, respect, and sympathy
and is then further conditioned by remorse and repentance. | |
92:1.5 ¾î´À ¾Æ½Ã¾Æ
¹ÎÁ·Àº ¡°½ÅÀº Å« µÎ·Á¿òÀÌ´Ù¡±°í °¡¸£ÃÆ´Ù; ±×°ÍÀº ¼øÀüÈ÷ ÁøÈÀû Á¾±³ÀÇ »ê¹°ÀÌ´Ù. °¡Àå ³ôÀº À¯ÇüÀÇ Á¾±³Àû »ýÈ°À»
°è½ÃÇß´ø ¿¹¼ö´Â ¡°Çϳª´ÔÀº »ç¶ûÀÌ´Ù¡±°í ¼±¾ðÇß´Ù.
| One Asiatic
people taught that "God is a great fear"; that is the
outgrowth of purely evolutionary religion. Jesus, the revelation
of the highest type of religious living, proclaimed that "God
is love." |
92:2.1 Á¾±³´Â ¸ðµç Àΰ£ Á¦µµ °¡¿îµ¥ °¡Àå ¾ö°ÝÇÏ°í ±ÁÈú ÁÙ ¸ð¸£´Â °ÍÀÌÁö¸¸, º¯ÈÇÏ´Â »çȸ¿¡ ´Ê°Ô ÀûÀÀÇÑ´Ù. °á±¹, ÁøÈ Á¾±³´Â º¯Çϴ dz½ÀÀ» ¹Ý¿µÇϸç, ÀÌ°ÍÀº ´Ù½Ã, °è½Ã Á¾±³¿¡ ÀÇÇØ ¿µÇâÀ» ¹ÞÀ» ¼öµµ ÀÖ´Ù. üÇèÀû ³í¸®¿¡ ÀÇÇØ ¾È³»µÇ°í ½ÅÀÇ °è½Ã¿¡ ÀÇÇØ Á¶¸íµÇ´Â ÁöÇý-Áö½ÄÀÇ °á°ú·Î¼, Á¾±³(¿¹¹è)´Â õõÈ÷, È®½ÇÈ÷, ±×·¯³ª ¸¶Áö¸øÇؼ, µû¶ó¿Â´Ù. | 2. Religion and the Mores Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake of wisdom-knowledge directed by experiential reason and illuminated by divine revelation. | |
92:2.2 Á¾±³´Â
dz½À¿¡ ÁýÂøÇÑ´Ù; ÀÌ¹Ì ÀÖ´ø °ÍÀº ¿À·¡µÇ¾ú°í, ½Å¼ºÇÏ´Ù°í »ý°¢µÈ´Ù. ´Ù¸¥ ÀÌÀ¯°¡ ¾Æ´Ï°í ¹Ù·Î ÀÌ ¶§¹®¿¡, ¼®±â´Â ûµ¿±â¿Í
ö±â ½Ã´ë±îÁö ¿À·§µ¿¾È Áö¼ÓµÇ¾ú´Ù. ÀÌ ¸»Àº ´ÙÀ½°ú °°ÀÌ ±â·ÏµÇ¾î ÀÖ´Ù: ¡°³ª¿¡°Ô µ¹·Î µÈ Á¦´ÜÀ» ½×À¸·Á°Åµç ³ÊÈñ´Â
±ðÀº µ¹·Î ½×À» ¼ö ¾ø´Ù, ¸¸ÀÏ ¿¬ÀåÀ» »ç¿ëÇÏ¿© ±×°ÍÀ» ¸¸µé¸é, ³ÊÈñ´Â Á¦´ÜÀ» ´õ·´Èù °ÍÀÌ´Ù.¡± ¿À´Ã³¯µµ, ÈùµÎ±³µµµéÀº
¿ø½ÃÀÇ ºÒ¼Û°÷À» ½á¼ Á¦´Ü¿¡ ºÒÀ» ÁöÇÉ´Ù. Á¾±³ÀÇ ÁøÈ °úÁ¤¿¡¼, »õ·Î¿î °ÍÀº ¾ðÁ¦³ª ½Å¼º¸ðµ¶À¸·Î ¿©°ÜÁ® ¿Ô´Ù. ¼ºÂùÀº
»õ·Ó°í °¡°øµÈ ¸ÔÀ» °ÍÀÌ ¾Æ´Ï¶ó, °¡Àå ¿ø½ÃÀûÀÎ ½ÄÇ°À¸·Î ÀÌ·ç¾îÁ®¾ß Çß´Ù. ¡°ºÒ·Î ±¸¿î °í±â, À̽ºÆ® ³ÖÁö ¾ÊÀº »§,
¾´ ³ª¹°.¡± ¿Â°® Á¾·ùÀÇ »çȸ °üÇà, ±×¸®°í ¹ý ÀýÂ÷±îÁöµµ ¿¾ ÇüÅ¿¡ ÁýÂøÇÑ´Ù.
| Religion clings
to the mores; that which was is ancient and supposedly sacred. For
this reason and no other, stone implements persisted long into the
age of bronze and iron. This statement is of record: "And if
you will make me an altar of stone, you shall not build it of hewn
stone, for, if you use your tools in making it, you have polluted
it." Even today, the Hindus kindle their altar fires by using
a primitive fire drill. In the course of evolutionary religion,
novelty has always been regarded as sacrilege. The sacrament must
consist, not of new and manufactured food, but of the most primitive
of viands: " The flesh roasted with fire and unleavened bread
served with bitter herbs. " All types of social usage and even
legal procedures cling to the old forms. | |
92:2.3 Çö´ëÀεéÀÌ
¿©·¯ ´Ù¸¥ Á¾±³ °æÀü¿¡¼ À½¶õÇÏ´Ù°í ¿©±æ ¼ö ÀÖ´Â ¸¹Àº Ç¥Çö¿¡ ÀǾÆÇØÇÒ ¶§, ¸ØÃç¼¼ Á¶»óµéÀÌ °Å·èÇÏ°í ½Å¼ºÇÏ°Ô ¿©°å´ø
°ÍÀ» ¸ô¾Æ³»´Âµ¥ µÎ·Á¿öÇß´Ù´Â °ÍÀ» °í·ÁÇØ¾ß ÇÑ´Ù. ÇÑ ¼¼´ë°¡ À½ÅÁÇÏ´Ù°í º¼ ¼öµµ ÀÖ´Â ¸¹Àº °ÍÀ», ÀÌÀüÀÇ ¼¼´ëµéÀº
dz½ÀÀÇ Çϳª·Î ¹Þ¾ÆµéÀÌ°í, ½ÉÁö¾î ÀÎÁ¤¹ÞÀº Á¾±³ÀǽÄÀ̶ó°í±îÁö ¿©°å´Ù. ¿À·¡µÇ°í ³°Àº °ü½ÀÀÇ ±³¸®Àû ¿µ¼ÓÀ» Á¤´çÈÇÏ´Â
±×·²µíÇÑ ÀÌ·ÐÀ» ã±â À§ÇØ, ¿À·¡µÇ°í ºñ³¹ÞÀ» ¸¸ÇÑ °üÇàÀ» »õ·Ó°Ô ¹ßÀüµÈ ³í¸®¿Í Á¶È½ÃÅ°±â À§ÇÑ ²÷ÀÓ¾ø´Â ½Ãµµ·Î ÀÎÇØ
¼ö¸¹Àº Á¾±³Àû ³íÀïÀÌ ¾ß±âµÇ¾ú´Ù.
| When modern
man wonders at the presentation of so much in the scriptures of
different religions that may be regarded as obscene, he should pause
to consider that passing generations have feared to eliminate what
their ancestors deemed to be holy and sacred. A great deal that
one generation might look upon as obscene, preceding generations
have considered a part of their accepted mores, even as approved
religious rituals. A considerable amount of religious controversy
has been occasioned by the never-ending attempts to reconcile olden
but reprehensible practices with newly advanced reason, to find
plausible theories in justification of creedal perpetuation of ancient
and outworn customs. | |
92:2.4 ±×·¯³ª
Á¾±³Àû ¼ºÀåÀÇ ³Ê¹« °©ÀÛ½º·¯¿î °¡¼ÓÀ» ½ÃµµÇÏ´Â °ÍÀº ¾î¸®¼®Àº ÀÏÀÏ »ÓÀÌ´Ù. Á¾Á·À̳ª ¹ÎÁ·Àº ¾î¶² ³ôÀº Á¾±³·ÎºÎÅ͵µ,
ÇöÀçÀÇ ÁøÈ »óÅÂ¿Í »ó´çÈ÷ ÀÏÄ¡ÇÏ°í ¾ç¸³ÇÒ ¼ö ÀÖ´Â ÀûÀÀ¿¡ ´ëÇÑ ÃµÀ缺ÀÇ Á¤µµ¿¡ µû¶ó¼ °Ü¿ì µ¿ÈÇÒ ¼ö ÀÖÀ» »ÓÀÌ´Ù.
»çȸÀû, ±âÈÄÀû, Á¤Ä¡Àû, °æÁ¦Àû Á¶°ÇµéÀº ¸ðµÎ Á¾±³Àû ÁøÈÀÇ °úÁ¤°ú Áøº¸¸¦ °áÁ¤ÇÏ´Â µ¥ ¸ðµç ¿µÇâÀ» ¹ÌÄ£´Ù. »çȸÀÇ
µµ´ö¼ºÀº Á¾±³, Áï, ÁøÈÀû Á¾±³¿¡ ÀÇÇØ °áÁ¤µÇ´Â °ÍÀÌ ¾Æ´Ï´Ù; ¿ÀÈ÷·Á Á¾±³ÀÇ ÇüÅ´ Á¾Á·ÀÇ µµ´ö¼º¿¡ ÀÇÇØ °áÁ¤µÈ´Ù.
| But it is only
foolish to attempt the too sudden acceleration of religious growth.
A race or nation can only assimilate from any advanced religion
that which is reasonably consistent and compatible with its current
evolutionary status, plus its genius for adaptation. Social, climatic,
political, and economic conditions are all influential in determining
the course and progress of religious evolution. Social morality
is not determined by religion, that is, by evolutionary religion;
rather are the forms of religion dictated by the racial morality.
| |
92:2.5 Àΰ£ Á¾Á·µéÀº
ÀÌ»óÇÏ°í »õ·Î¿î Á¾±³¸¦ ±×³É °ÑÇÓ±â·Î ¹Þ¾ÆµéÀδÙ; »õ Á¾±³¸¦ ±×µéÀÇ Ç³½À°ú ¿¾ ¹æ½ÄÀÇ ¹ÏÀ½¿¡ ½ÇÁ¦·Î ÀûÀÀÇÑ´Ù. ÀÌ°ÍÀº
¾î¶² ´ºÁú·£µå ºÎÁ·ÀÇ ¿¹¿¡¼ Àß ³ªÅ¸³´Ù. À̵éÀÇ »çÁ¦µéÀº À̸§¸¸À¸·Î ±âµ¶±³¸¦ ¹Þ¾ÆµéÀÎ µÚ¿¡, °¡ºê¸®¿¤·ÎºÎÅÍ ¹Ù·Î
°è½Ã¸¦ ¹Þ¾Ò´Ù°í °í¹éÇߴµ¥, ±× °è½ÃÀÇ ÃëÁö´Â ¹Ù·Î ÀÌ ºÎÁ·ÀÌ Çϳª´ÔÀÌ ÅÃÇÑ ¹ÎÁ·ÀÌ µÇ¾ú°í, ±×µéÀÇ ÀýÁ¦ ¾ø´Â ¼º°ü°è,
±×¸®°í ¿À·¡µÇ°í ²Ù¢¾î ¸¶¶¥ÇÑ ±×µéÀÇ ¼ö¸¹Àº ´Ù¸¥ dz½À¿¡ ¸¶À½´ë·Î ºüÁöµµ·Ï Çã¶ôÇÑ´Ù°í Áö½ÃÇß´Ù´Â °ÍÀÌ´Ù. »õ·Î µÈ
±âµ¶±³ÀεéÀº ¸ðµÎ, »õ·Ó°í ´ú ¾ö°ÝÇÑ ÀÌ ±âµ¶±³ Çؼ®À¸·Î Áï½Ã ÀüÇâÇÏ¿´´Ù.
| Races of men
only superficially accept a strange and new religion; they actually
adjust it to their mores and old ways of believing. This is well
illustrated by the example of a certain New Zealand tribe whose
priests, after nominally accepting Christianity, professed to have
received direct revelations from Gabriel to the effect that this
selfsame tribe had become the chosen people of God and directing
that they be permitted freely to indulge in loose sex relations
and numerous other of their olden and reprehensible customs. And
immediately all of the new-made Christians went over to this new
and less exacting version of Christianity. | |
92:2.6 Á¾±³´Â
ÇѶ§ ¸ðµç Á¾·ùÀÇ ¸ð¼øµÇ°í ÀÏ°üµÇÁö ¾ÊÀº ÇൿÀ» Çã°¡Çß°í, ¾î´À ¶§´Â ÇöÀç ºñµµ´öÀûÀ̰ųª Á˾ÇÀ¸·Î °£ÁֵǴ ¸ðµç °ÍÀ»
½ÇÁ¦·Î ÀÎÁ¤Çß´Ù. üÇèÀ¸·Î ¹è¿ìÁö ¾Ê°í ³í¸®ÀÇ µµ¿òÀ» ¹ÞÁö ¸øÇÑ ¾ç½ÉÀº °áÄÚ ¾ÈÀüÇÏ°í º¯ÇÔ¾ø´Â Àΰ£ ÇàÀ§ÀÇ ¾È³»ÀÚ°¡
µÉ ¼ö ¾ø¾ú°í ¾ÕÀ¸·Îµµ ±×·² ¼ö ¾ø´Ù. ¾ç½ÉÀº Àΰ£ÀÇ È¥¿¡°Ô ¸»ÇÏ´Â ½ÅÀÇ ¸ñ¼Ò¸®°¡ ¾Æ´Ï´Ù. ±×°ÍÀº ´ÜÁö ÇöÀç ´Ü°è¿¡¼ÀÇ
dz½À°ú À±¸®ÀûÀÎ ³»¿ëÀÇ ÃÑÇÕÀÏ »ÓÀÌ´Ù; ±×°ÍÀº ´ÜÁö ÁÖ¾îÁø »óȲ¿¡¼ Àΰ£ÀÌ »ý°¢ÇÏ´Â ¹ÝÀÀÀÇ ÀÌ»óÀ» ³ªÅ¸³½´Ù.
| Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. Conscience is not a divine voice speaking to the human soul. It is merely the sum total of the moral and ethical content of the mores of any current stage of existence; it simply represents the humanly conceived ideal of reaction in any given set of circumstances. |
92:3.1 Àΰ£ Á¾±³¿¡ ´ëÇÑ ¿¬±¸´Â °í·çÇÑ ¹æ½ÄÀÇ °ú°Å ½Ã´ë »çȸ°èÃþÀ» Á¶»çÇÏ´Â °ÍÀÌ´Ù. Àΰ£À» ´àÀº ½Åµé(gods)ÀÇ Ç³½ÀÀº ±×·¯ÇÑ ½ÅµéÀ» óÀ½ »ý°¢ÇÑ »ç¶÷µéÀÇ µµ´ö¼ºÀ» Áø½Ç·Î ¹Ý¿µÇÑ´Ù. ¿¾ Á¾±³¿Í ½ÅÈ´Â ¿À·§µ¿¾È ÀØÇôÁø °¡¿îµ¥ ¾ø¾îÁø »ç¶÷µéÀÇ ½Å³äµé°ú ÀüÅëµéÀ» Ãæ½ÇÈ÷ ¹¦»çÇÑ´Ù. ÀÌ ¿¾ Á¾±³Áý´ÜÀÇ °ü½ÀÀº ´õ »õ·Î¿î °æÁ¦Àû °ü½À°ú »çȸÀû ÁøÈ¿Í ÇÔ²² Áö¼ÓÇϸç, ¹°·Ð Å͹«´Ï¾øÀÌ ¸ð¼øµÇ¾î º¸ÀδÙ. ±× Á¾±³Áý´ÜÀÇ ÀÜÀç´Â Áö³³¯ ÀÎÁ¾µé Á¾±³ÀÇ ÁøÁ¤ÇÑ ¸ð½ÀÀ» º¸¿©ÁØ´Ù. Á¾±³Áý´ÜÀº Áø¸®¸¦ ã±â À§Çؼ°¡ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ±×µéÀÇ ±³¸®¸¦ Æ۶߸®±â À§ÇØ Çü¼º µÇ¾îÁ³´Ù´Â °ÍÀ» Ç×»ó ±â¾ïÇ϶ó. | 3. The Nature of Evolutionary Religion The study of human religion is the examination of the fossil-bearing social strata of past ages. The mores of the anthropomorphic gods are a truthful reflection of the morals of the men who first conceived such deities. Ancient religions and mythology faithfully portray the beliefs and traditions of peoples long since lost in obscurity. These olden cult practices persist alongside newer economic customs and social evolutions and, of course, appear grossly inconsistent. The remnants of the cult present a true picture of the racial religions of the past. Always remember, the cults are formed, not to discover truth, but rather to promulgate their creeds. | |
92:3.2 Á¾±³´Â
Ç×»ó ´ëü·Î °ü·Ê, ÀǽÄ, °üÇà, ¿¹½Ä, µ¶´ÜÀÇ ¹®Á¦¿´´Ù. Á¾±³´Â ²öÁú±â°Ô Çظ¦ ³¢Ä¡´Â À߸ø, ¼±ÅùÞÀº ¹é¼ºÀ̶ó´Â
¸Á»ó¿¡ º¸Åë ¹°µé¾î ÀÖ´Ù. ±âº»ÀûÀÎ Á¾±³ °³³ä, °ð ÁÖ¹® ¿Ü¿ì±â, ¿µ°¨, °è½Ã, ´Þ·¡±â, ´µ¿ìħ, ÁË°ª ¹°¾î³»±â,
ÁßÀç, Èñ»ý¹° ¹ÙÄ¡±â, ±âµµ, ÁË °í¹é, ¿¹¹è, Á×Àº µÚ¿¡ ºÎÈ°, ¼ºÂù, ÀǽÄ, ¸ö°ª, ±¸¿ø, ¸ö°ª ³»°í µÇã±â,
°è¾à, ´õ·¯¿ò, Á¤È, ¿¹¾ð, ¿øÁË¡ªÀÌ ¸ðµÎ°¡ ¿ø½ÃÀû ±Í½Å °øÆ÷ÁõÀÌ ÀÖ¾ú´ø ¿¾ ½Ã´ë·Î °Å½½·¯ ¿Ã¶ó°£´Ù.
| Religion has
always been largely a matter of rites, rituals, observances, ceremonies,
and dogmas. It has usually become tainted with that persistently
mischief-making error, the chosen-people delusion. The cardinal
religious ideas of incantation, inspiration, revelation, propitiation,
repentance, atonement, intercession, sacrifice, prayer, confession,
worship, survival after death, sacrament, ritual, ransom, salvation,
redemption, covenant, uncleanness, purification, prophecy, original
sin-they all go back to the early times of primordial ghost fear.
| |
92:3.3 ¿ø½Ã Á¾±³´Â
¹°ÁúÀû Á¸À縦 À§ÇÑ ½Î¿òÀÌ, ¹«´ýÀ» ³Ñ¾î¼± Á¸À縦 µÑ·¯½Î·Á°í »¸Àº °Í¿¡ Áö³ªÁö ¾Ê´Â´Ù. ±×·¯ÇÑ ±³¸®ÀÇ °üÇàÀº ÀھƸ¦
À¯ÁöÇÏ´Â ÅõÀï, »ó»óÇÏ´Â ±Í½ÅÀÌ ¿µ ¼¼°èÀÇ ¿µÅä±îÁö ¿¬ÀåµÈ °ÍÀÌ´Ù. ±×·¯³ª ÁøÈ Á¾±³¸¦ ºñ³ÇÒ À¯È¤À» ¹ÞÀ» ¶§ Á¶½ÉÇÏ¿©¾ß
ÇÑ´Ù. ¹Ù·Î ±×°ÍÀº ÀÏ¾î³ »ç½ÇÀÓÀ» ±â¾ïÇ϶ó; ÁøÈ Á¾±³´Â ¿ª»çÀû »ç½ÇÀÌ´Ù. ±×¸®°í ¾î¶² »ç»óÀÇ Èûµµ ±× È®½Ç¼ºÀ̳ª
Áø½Ç¼º¿¡ ÀÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á Àΰ£ÀÇ °ü½ÉÀ» ²ô´Â ±× »ç»óÀÇ »ý»ýÇÔ¿¡ ÀÖ´Ù.
| Primitive religion
is nothing more nor less than the struggle for material existence
extended to embrace existence beyond the grave. The observances
of such a creed represented the extension of the self-maintenance
struggle into the domain of an imagined ghost-spirit world. But
when tempted to criticize evolutionary religion, be careful. Remember,
that is what happened; it is a historical fact. And further recall
that the power of any idea lies, not in its certainty or truth,
but rather in the vividness of its human appeal. | |
92:3.4 ÁøÈ Á¾±³´Â
º¯È³ª ¼öÁ¤À» À§ÇÑ ¾î¶² Á¶Ç×µµ ¾ø´Ù; °úÇаú ´Þ¸®, ÁøÈ Á¾±³ ±× ÀÚü°¡ ÁøÃëÀûÀ¸·Î ¼öÁ¤µÇ´Â ±æÀ» Á¦°øÇÏÁö ¾Ê´Â´Ù.
ÁøÈµÈ Á¾±³´Â ±× ÃßÁ¾ÀÚµéÀÌ ±×°ÍÀÌ ¡°À¯ÀÏÇÑ Áø¸®¡±¶ó°í ¹Ï±â ¶§¹®¿¡ Á¸ÁßÀ» ¹Þ´Â´Ù. ¡°¼ºÀڵ鿡°Ô ÇÑ ¹ø ÀüÇØÁø ¹ÏÀ½¡±Àº
ÀÌ·ÐÀûÀ¸·Î ÃÖÁ¾ÀÌ°í Ʋ¸± ¼ö ¾ø´Â °ÍÀÌ´Ù. Á¾±³´Üü´Â ÁøÁ¤ÇÑ Áøº¸°¡ ±× Á¾ÆÄ ÀÚü¸¦ ¼öÁ¤Çϰųª ±ú¶ß¸± °ÍÀÌ È®½ÇÇϱâ
¶§¹®¿¡, Áøº¸¿¡ ÀúÇ×ÇÑ´Ù. µû¶ó¼ Á¤Á¤ÇÏ´Â °ÍÀº ¾ðÁ¦³ª ±× Á¾±³´Üü¿¡ °Á¦µÇ¾î¾ß ÇÑ´Ù.
| Evolutionary
religion makes no provision for change or revision; unlike science,
it does not provide for its own progressive correction. Evolved
religion commands respect because its followers believe it is The
Truth; "the faith once delivered to the saints" must,
in theory, be both final and infallible. The cult resists development
because real progress is certain to modify or destroy the cult itself;
therefore must revision always be forced upon it. | |
92:3.5 ¿À·ÎÁö
µÎ °¡Áö ¿µÇâÀÌ ÀÚ¿¬ Á¾±³ÀÇ ±³¸®¸¦ ¼öÁ¤ÇÏ°í Çâ»óÇÒ ¼ö Àִµ¥, Çϳª´Â ´À¸®°Ô ³ª¾Æ°¡´Â dz½ÀÀÇ ¾Ð·Â, ´Ù¸¥ Çϳª´Â
½Å±â¿øÀÇ °è½Ã°¡ Á¤±âÀûÀ¸·Î ºûÀ» ºñÃç ÁÖ´Â °ÍÀÌ´Ù. ±×¸®°í Áøº¸°¡ ´À¸° °ÍÀº ÀÌ»óÇÑ ÀÏÀÌ ¾Æ´Ï´Ù. ¿¾ ½Ã´ë¿¡´Â ÁøÃëÀûÀ̰ųª
âÀǼºÀÌ ÀÖÀ¸¸é ¿ä¼ú»ç·Î¼ Á×ÀÓÀ» ´çÇÏ´Â °ÍÀ» ¶æÇß´Ù. ±× ¼þ¹è´Â ¼¼´ë¸¦ ÀÌÀº ½Ã±â¿Í ¿À·£ ¼¼¿ù¿¡ °ÉÄ£ Áֱ⸦ °¡Áö°í
´À¸®°Ô Áøº¸ÇÑ´Ù. ±×·¯³ª ¾ÕÀ¸·Î ³ª°¡±â´Â ÇÑ´Ù. ±Í½ÅÀ» ¹Ï´Â ÁøÈµÈ ½Å¾ÓÀº °è½ÃµÈ Á¾±³ÀÇ Ã¶ÇÐÀ» À§ÇÏ¿© ±âÃʸ¦ ½×¾Ò°í,
ÀÌ°ÍÀº ±Ã±Ø¿¡ ±× »Ñ¸®¿¡ ÀÖ´Â ¹Ì½ÅÀ» Æı«ÇÒ °ÍÀÌ´Ù.
| Only two influences
can modify and uplift the dogmas of natural religion: the pressure
of the slowly advancing mores and the periodic illumination of epochal
revelation. And it is not strange that progress was slow; in ancient
days, to be progressive or inventive meant to be killed as a sorcerer.
The cult advances slowly in generation epochs and agelong cycles.
But it does move forward. Evolutionary belief in ghosts laid the
foundation for a philosophy of revealed religion which will eventually
destroy the superstition of its origin. | |
92:3.6 Á¾±³´Â
¿©·¯ ¸é¿¡¼ »çȸÀÇ ¹ßÀü¿¡ Àå¾Ö°¡ µÇ¾úÁö¸¸, Á¾±³°¡ ¾ø¾ú´Ù¸é µµ´öÀ̳ª À±¸®, °¡Ä¡ ÀÖ´Â ¾î¶² ¹®¸íµµ ¾ø¾úÀ» °ÍÀÌ´Ù.
Á¾±³´Â ¸¹Àº ºñÁ¾±³Àû ¹®È¸¦ ³º¾Ò´Ù: Á¶°¢Àº ¿ì»ó ¸¸µé±â¿¡¼, °ÇÃàÀº ¼ºÀü °ÇÃà¿¡¼, ½Ã´Â ÁÖ¹®¿¡¼, À½¾ÇÀº ¿¹¹èÇÏ´Â
³ë·¡¿¡¼, ¿¬±ØÀº ¿µÀÇ Àεµ¸¦ ´ë½ÅÇÏ´Â ¿¬±â¿¡¼, ÃãÀº ö¸¶´Ù ÀÖ´Â ¿¹¹è ÀÜÄ¡¿¡¼ ºñ·ÔÇÏ¿´´Ù.
| Religion has
handicapped social development in many ways, but without religion
there would have been no enduring morality nor ethics, no worth-while
civilization. Religion enmothered much nonreligious culture: Sculpture
originated in idol making, architecture in temple building, poetry
in incantations, music in worship chants, drama in the acting for
spirit guidance, and dancing in the seasonal worship festivals.
| |
92:3.7 ±×·¯³ª
Á¾±³°¡ ¹®¸íÀÇ ¹ßÀü°ú º¸Á¸¿¡ Çʼö¿´´Ù´Â »ç½Ç¿¡ ÁÖÀǸ¦ ºÒ·¯ÀÏÀ¸Å°´Â ÇÑÆí, ÀÚ¿¬ Á¾±³´Â ´Þ¸® ±×°ÍÀÌ À°¼ºÇÏ°í À¯ÁöÇßÀ»
¹Ù·Î ±× ¹®¸íÀ» ¶ÇÇÑ Àý¸§¹ßÀÌ·Î ¸¸µé°í ±×¿¡ Àå¾Ö°¡ µÇ´Â ÀÏÀ» ¸¹ÀÌ Çß´Ù´Â °ÍÀ» ±â·ÏÇÑ´Ù. Á¾±³´Â »ê¾÷ È°µ¿°ú °æÁ¦
¹ßÀüÀ» ¹æÇØÇß´Ù; ³ëµ¿À» ³¶ºñÇÏ°í ÀÚº»À» ³¶ºñÇØ ¿Ô´Ù; Á¾±³´Â °¡Á·¿¡°Ô ¹Ýµå½Ã µµ¿òÀÌ µÇÁö´Â ¾Ê¾Ò´Ù; ÆòÈ¿Í ¼±ÀǸ¦
ÀûÀýÇÏ°Ô Á¶¼ºÇÏÁö ¾Ê¾Ò´Ù; Á¾±³´Â ¶§¶§·Î ±³À°À» ¼ÒȦÈ÷ ÇÏ°í, °úÇÐÀÇ ¼ºÀåÀ» Áö¿¬½ÃÄ×´Ù; Á×À½À» ºÎÀ¯ÇÏ°Ô ²Ù¹Ì±â À§Çؼ
»îÀ» Áö³ªÄ¡°Ô ºó°ïÇÏ°Ô ¸¸µé¾ú´Ù. ÁøÈµÈ Á¾±³, Àΰ£ÀÇ Á¾±³´Â Á¤¸»·Î ÀÌ ¸ðµç °Íµé°ú ´õ ¸¹Àº À߸ø, ¿À·ù, ½Ç¼öµéÀ»
¹üÇØ ¿Ô´Ù; ±×·±µ¥µµ Á¾±³´Â ¹®ÈÀû À±¸®, ¹®¸íÈµÈ µµ´ö, »çȸÀÇ ´Ü°áÀ» À¯ÁöÇß°í, ³ªÁß¿¡ °è½ÃµÈ Á¾±³°¡ ¸¹Àº ÀÌ·¯ÇÑ
ÁøÈÀû °áÁ¡À» º¸¿ÏÇÏ´Â °ÍÀ» °¡´ÉÇÏ°Ô Çß´Ù.
| But while calling
attention to the fact that religion was essential to the development
and preservation of civilization, it should be recorded that natural
religion has also done much to cripple and handicap the very civilization
which it otherwise fostered and maintained. Religion has hampered
industrial activities and economic development; it has been wasteful
of labor and has squandered capital; it has not always been helpful
to the family; it has not adequately fostered peace and good will;
it has sometimes neglected education and retarded science; it has
unduly impoverished life for the pretended enrichment of death.
Evolutionary religion, human religion, has indeed been guilty of
all these and many more mistakes, errors, and blunders; nevertheless,
it did maintain cultural ethics, civilized morality, and social
coherence, and made it possible for later revealed religion to compensate
for these many evolutionary shortcomings. | |
92:3.8 ÁøÈ Á¾±³´Â
¹«Ã´ ºñ½ÎÁö¸¸, ºñÇÒ ¼ö ¾øÀÌ È¿°ú ÀÖ´Â Àΰ£ Á¦µµ¿´´Ù. Àΰ£ÀÇ Á¾±³´Â ¿ÀÁ÷ ÁøÈ ¹®¸í¿¡ ºñÃß¾î¾ß¸¸ Á¤´ç鵃 ¼ö ÀÖ´Ù.
Àΰ£ÀÌ µ¿¹° ÁøÈÀÇ ¿ì¼¼ÇÑ »ê¹°ÀÌ ¾Æ´Ï¶ó¸é, ±×·¯ÇÑ Á¾±³Àû ¹ßÀü °úÁ¤Àº Á¤´çÈ ¾øÀÌ ¼ ÀÖÀ» °ÍÀÌ´Ù.
| Evolutionary
religion has been man's most expensive but incomparably effective
institution. Human religion can be justified only in the light of
evolutionary civilization. If man were not the ascendant product
of animal evolution, then would such a course of religious development
stand without justification. | |
92:3.9 Á¾±³´Â
ÀÚº»ÀÇ ÃàÀûÀ» ÃËÁøÇß°í, ƯÁ¤ÇÑ Á¾·ùÀÇ ÀÏÀ» ¹ßÀü½ÃÄ×´Ù; ¼ºÁ÷ÀÚµéÀÇ ¿©°¡È°µ¿Àº ¿¹¼ú°ú Áö½ÄÀ» ÁõÁø½ÃÄ×´Ù; °á±¹, ±×
Á¾Á·Àº À±¸®ÀÇ ±â¹ý¿¡¼ ÀÌ ¸ðµç Ãʱâ À߸øÀÇ °á°ú·Î¼ ¸¹Àº °ÍÀ» ¾ò¾ú´Ù. Á¤Á÷ÇÑ ¹«¼ÓÀΰú ±×·¸Áö ¾ÊÀº ¹«¼ÓÀεéÀº ¹«Ã´
ºñ½Î°Ô ¸ÔÇû¾îµµ, ±×µéÀº Á¦°ªÀ» ÃæºÐÈ÷ Çß´Ù. Áö½Ä °è±Þ°ú °úÇÐ ±× ÀÚü´Â, ±â»ýÇÏ´Â »çÁ¦ °è±Þ¿¡¼ ³ª¿Ô´Ù. Á¾±³´Â
¹®¸íÀ» À°¼ºÇÏ°í, »çȸÀÇ ¿¬¼Ó¼ºÀ» ¸¶·ÃÇØ ÁÖ¾ú´Ù; ±×µéÀº ¸ðµç ½Ã´ëÀÇ µµ´öÀû °æÂûÀÇ ÈûÀ̾ú´Ù. Á¾±³´Â Àΰ£ÀÇ ´Ü·Ã°ú
ÀÚÁ¦·ÂÀ» Á¦°øÇÏ¿© ÁöÇý¸¦ °¡´ÉÄÉ Çß´Ù. Á¾±³´Â ÁøÈÀÇ È¿À²ÀûÀΠäÂïÁúÀ̸ç, ÀÌ°ÍÀº °ÔÀ¸¸£°í °íÅë¹Þ´Â Àηù¸¦ ÀÚ¿¬½º·¯¿î
±× ÁöÀû ¹«±â·Â »óÅ·κÎÅÍ ´õ ³ôÀº À̼º°ú ÁöÇýÀÇ ¼öÁØÀ¸·Î, ¾ÕÀ¸·Î, À§·Î, »çÁ¤¾øÀÌ ¸ô¾Æ´í´Ù.
| Religion facilitated
the accumulation of capital; it fostered work of certain kinds;
the leisure of the priests promoted art and knowledge; the race,
in the end, gained much as a result of all these early errors in
ethical technique. The shamans, honest and dishonest, were terribly
expensive, but they were worth all they cost. The learned professions
and science itself emerged from the parasitical priesthoods. Religion
fostered civilization and provided societal continuity; it has been
the moral police force of all time. Religion provided that human
discipline and self-control which made wisdom possible. Religion
is the efficient scourge of evolution which ruthlessly drives indolent
and suffering humanity from its natural state of intellectual inertia
forward and upward to the higher levels of reason and wisdom. | |
92:3.10 ±×¸®°í
ÀÌ ½Å¼ºÇÑ À¯»êÀÎ ÁøÈ Á¾±³´Â µå·¯³ Á¾±³¿¡ ´ëÇÑ Áö¼ÓÀûÀÎ °Ë¿°ú ÁøÁ¤ÇÑ °úÇÐÀÇ ºÒŸ´Â ¿ë±¤·Î¿¡ ÀÇÇØ °è¼ÓÇؼ ´Ùµë¾îÁö°í
°í±ÍÇØÁ®¾ß¸¸ ÇÑ´Ù.
| And this sacred
heritage of animal ascent, evolutionary religion, must ever continue
to be refined and ennobled by the continuous censorship of revealed
religion and by the fiery furnace of genuine science. |
92:4.1 °è½Ã´Â Áøȸ¦ µû¸£Áö¸¸, Ç×»ó ÁøÃëÀûÀÌ´Ù. ÇÑ ¼¼°è ¿ª»çÀÇ ¼¼¿ùÀ» ÅëÇؼ Á¾±³ÀÇ °è½Ã´Â ´Ã È®´ëµÇ°í ¿¬´Þ¾Æ ´õ¿í ±ú¿ìħÀ» ÁÖ¾ú´Ù. ¿¬¼ÓµÇ´Â ÁøÈ Á¾±³µéÀ» ºÐ·ùÇÏ°í °Ë¿ÇÏ´Â °ÍÀÌ °è½ÃÀÇ »ç¸íÀÌ´Ù. ±×·¯³ª °è½Ã°¡ ÁøÈÇÏ´Â Á¾±³µéÀ» ³ôÀÌ°í °³·®ÇÏ·Á¸é, ±×·¯ÇÑ ½Å¼ºÇÑ ¹æ¹®Àº ±× °¡¸£Ä§ÀÌ ¹ßÇ¥µÇ´Â ½Ã´ëÀÇ »ý°¢°ú ¹ÝÀÀÀ¸·ÎºÎÅÍ ³Ê¹« ¸Ö¸® µ¿¶³¾îÁöÁö ¾ÊÀº °¡¸£Ä§À» ³ªÅ¸³»¾ß ÇÑ´Ù. ÀÌó·³ °è½Ã´Â ¾ðÁ¦³ª ÁøÈ¿Í ¿¬¶ôÀ» À¯ÁöÇØ¾ß ÇÏ°í, ¶Ç ±×·¸°Ô ÇÑ´Ù. °è½ÃµÈ Á¾±³´Â ¹Ýµå½Ã »ç¶÷ÀÌ ¹Þ¾ÆµéÀÌ´Â ´É·Â¿¡ Á¦ÇÑÀ» ¹Þ´Â´Ù. | 4. The Gift of Revelation Revelation is evolutionary but always progressive. Down through the ages of a world's history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religions of evolution, then must such divine visitations portray teachings which are not too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man's capacity of receptivity. | |
92:4.2 ±×·¯³ª
°ÑÀ¸·Î ³ªÅ¸³ª´Â ¿¬°ü¼ºÀ̳ª À¯·¡¿¡ »ó°ü¾øÀÌ, °è½Ã Á¾±³µéÀº ÃÖÁ¾ °¡Ä¡¸¦ °¡Áø ¾î¶² ½Å°ú Á×Àº µÚ¿¡ ¼º°Ý(personality)
½ÅºÐÀÌ »ì¾Æ³²´Â´Ù´Â ¾î¶² °³³ä¿¡ ´ëÇÑ ¹ÏÀ½À¸·Î Ư¡ Áö¾îÁø´Ù.
| But regardless
of apparent connection or derivation, the religions of revelation
are always characterized by a belief in some Deity of final value
and in some concept of the survival of personality identity after
death. | |
92:4.3 ÁøȵÈ
Á¾±³´Â ³í¸®ÀûÀÌÁö ¾Ê°í °¨»óÀûÀÌ´Ù. ±×°ÍÀº °¡»óÇÏ´Â ±Í½Å, ¿µ ¼¼°è¸¦ ¹Ï´Â °Í¿¡ ´ëÇÑ Àΰ£ÀÇ ¹ÝÀÀÀÌ´Ù¡ª¹ÌÁöÀÇ ±ú´ÞÀ½°ú
µÎ·Á¿ò¿¡¼ ÀÚ±ØÀ» ¹ÞÀº, Àΰ£ °³³ä¿¡ ´ëÇÑ ¹Ý»ç ÀÛ¿ëÀÌ´Ù. °è½Ã Á¾±³´Â ½ÇÁ¦ ¿µÀû ¼¼°è¿¡ ÀÇÇØ Á¦½ÃµÈ´Ù; ±×°ÍÀº ¿ìÁÖÀÇ
½ÅµéÀ» ¹Ï°í ÀÇÁöÇÏ·Á´Â Àΰ£ÀÇ °¥¸Á¿¡ ´ëÇÑ ÃÊ¿ù Áö¼º ¿ìÁÖÀÇ ¹ÝÀÀÀÌ´Ù. ÁøÈ Á¾±³´Â Àηù°¡ ºù µ¹¸ç Áø¸®¸¦ ã±â À§ÇØ
Ž±¸ÇÏ´Â °ÍÀ» ±×¸°´Ù; °è½Ã Á¾±³´Â ¹Ù·Î ±× Áø¸®ÀÌ´Ù.
| Evolutionary
religion is sentimental, not logical. It is man's reaction to belief
in a hypothetical ghost-spirit world ¡ª the human belief-reflex,
excited by the realization and fear of the unknown. Revelatory religion
is propounded by the real spiritual world; it is the response of
the superintellectual cosmos to the mortal hunger to believe in,
and depend upon, the universal Deities. Evolutionary religion pictures
the circuitous gropings of humanity in quest of truth; revelatory
religion is that very truth. | |
92:4.4 Á¾±³Àû
°è½ÃÀÇ »ç°ÇÀº ¸¹¾ÒÁö¸¸, ½Å±â¿øÀÇ Á߿伺À» °¡Áø °ÍÀº °Ü¿ì ´Ù¼¸ÀÌ´Ù. À̰͵éÀº ´ÙÀ½°ú °°´Ù:
| There have
been many events of religious revelation but only five of epochal
significance. These were as follows: | |
1. ´Þ¶ó¸¶½Ã¾ÆÀÇ °¡¸£Ä§.
ù° ±Ù¿ø Á߽ɿ¡ ´ëÇÑ ÁøÁ¤ÇÑ °³³äÀº Ä®¸®°¡½ºÆ¼¾Æ ¿µÁÖ Âü¸ðÁøÀÇ À¯Çü Âü¸ð 100¸í¿¡ ÀÇÇØ À¯¶õ½Ã¾Æ¿¡ óÀ½ °øÇ¥µÇ¾ú´Ù.
È®´ëµÇ´Â ÀÌ ½ÅÀÇ °è½Ã´Â Ç༺ÀÇ Å»Åð¿Í ±³À° üÁ¦ÀÇ ºØ±«·Î °©ÀÚ±â Á¾·áµÉ ¶§±îÁö, 30¸¸ ³â ÀÌ»ó À̾îÁ³´Ù. ¹ÝÀÇ
¾÷ÀûÀ» Á¦¿ÜÇϸé, ´Þ¶ó¸¶½Ã¾Æ °è½ÃÀÇ ¿µÇâ·ÂÀº »ç½Ç»ó ¿Â ¼¼°è¿¡¼ »ç¶óÁ³´Ù. ¾Æ´ãÀÌ µµÂøÇÒ ¶§°¡ µÇ¾î¼´Â ³ò Á¾Á·µéÁ¶Â÷
ÀÌ Áø¸®¸¦ Àؾî¹ö·È´Ù. 100¸íÀÇ °¡¸£Ä§À» ¹ÞÀº ¸ðµç »ç¶÷ °¡¿îµ¥, È«ÀÎÀÌ ±×°ÍÀ» °¡Àå ¿À·¡ °£Á÷Çß´Ù. ±×·¯³ª Å«
¿µÀÇ °ü³äÀº ¾Æ¸Þ¸®Ä« Àεð¾ÈÀÇ Á¾±³¿¡¼ ±â²¯ÇØ¾ß È帴ÇÑ °³³äÀ̾ú°í, ±âµ¶±³¿ÍÀÇ Á¢ÃË¿¡¼ ±× °³³äÀ» Å©°Ô ¸íÈ®È÷ °È½ÃÄ×´Ù.
| The Dalamatian
teachings. The true concept of the First Source and Center was first
promulgated on Urantia by the one hundred corporeal members of Prince
Caligastia' s staff. This expanding revelation of Deity went on
for more than three hundred thousand years until it was suddenly
terminated by the planetary secession and the disruption of the
teaching regime. Except for the work of Van, the influence of the
Dalamatian revelation was practically lost to the whole world. Even
the Nodites had forgotten this truth by the time of Adam' s arrival.
Of all who received the teachings of the one hundred, the red men
held them longest, but the idea of the Great Spirit was but a hazy
concept in Amerindian religion when contact with Christianity greatly
clarified and strengthened it. | |
2. ¿¡µ§ÀÇ °¡¸£Ä§.
¾Æ´ã°ú À̺ê´Â ÁøÈ ¹ÎÁ·µé¿¡°Ô ¸¸¹°ÀÇ ¾Æ¹öÁö °³³äÀ» ´Ù½Ã ¹¦»çÇß´Ù. ù° ¿¡µ§ÀÇ ºÐ¿Àº ¾Æ´ãÀÇ °è½Ã°¡ ¹Ìó Á¦´ë·Î
½ÃÀ۵DZ⵵ Àü¿¡ ±× °úÁ¤À» ¸ØÃß°Ô Çß´Ù. ±×·¯³ª ÁßÁöµÈ ¾Æ´ãÀÇ °¡¸£Ä§À» ¼Â »ç¶÷ »çÁ¦µéÀÌ °è¼ÓÇÏ¿´°í, ÀÌ Áø¸®ÀÇ ¾î´À
Á¤µµ´Â ¼¼°è¿¡¼ °áÄÚ ¿ÏÀüÈ÷ »ç¶óÁø ÀûÀÌ ¾ø´Ù. ·¹¹ÝÆ®ÀÇ Á¾±³ ÁøÈ¿¡¼ Àüü °æÇâÀº ¼Â »ç¶÷µéÀÇ °¡¸£Ä§À¸·Î ¸»¹Ì¾Ï¾Æ
¼öÁ¤µÇ¾ú´Ù. ±×·¯³ª ±â¿øÀü 2,500³âÀÌ µÇ¾î¼ Àηù´Â ¿¡µ§ ½ÃÀý °¡¿îµ¥¼ Áö¿ø¹Þ¾Ò´ø °è½Ã¸¦ ´ëü·Î ÀÒ¾î¹ö·È´Ù.
| The Edenic
teachings. Adam and Eve again portrayed the concept of the Father
of all to the evolutionary peoples. The disruption of the first
Eden halted the course of the Adamic revelation before it had ever
fully started. But the aborted teachings of Adam were carried on
by the Sethite priests, and some of these truths have never been
entirely lost to the world. The entire trend of Levantine religious
evolution was modified by the teachings of the Sethites. But by
2500 B.C. mankind had largely lost sight of the revelation sponsored
in the days of Eden. | |
3. »ì·½ÀÇ ¸á±â¼¼µ¦.
³×¹Ùµ·ÀÇ ÀÌ ºñ»ó½Ã ¾ÆµéÀº À¯¶õ½Ã¾Æ¿¡¼ ¼¼ ¹ø°·Î Áø¸®ÀÇ °è½Ã¸¦ °³½ÃÇß´Ù. ±×ÀÇ °¡¸£Ä§ÀÇ ±Ùº» ±³ÈÆÀº Áø¸®¿Í ¹ÏÀ½À̾ú´Ù.
±×´Â Çϳª´ÔÀÇ Àü´ÉÇÑ ÀºÇý¸¦ ¹Ï´Â °ÍÀ» °¡¸£ÃÆ°í, ¹ÏÀ½ÀÇ ÇàÀ§·Î ¸»¹Ì¾Ï¾Æ »ç¶÷µéÀÌ Çϳª´ÔÀÇ ÀºÃÑÀ» ¾ò´Â´Ù°í ¼±Æ÷Çß´Ù.
±×ÀÇ °¡¸£Ä§Àº ÁøÈ Á¾±³µéÀÇ °³³ä°ú °üÇà°ú Â÷Ãû ¼·Î ¼¯¿´°í, ±×¸®½ºµµ ÀÌÈÄ Ã³À½ õ³âÀÌ ½ÃÀÛµÉ ¶§ À¯¶õ½Ã¾Æ¿¡¼ ÀÖ¾ú´ø
½ÅÇРü°èµé ¾È¿¡¼ ÃÖÁ¾ÀûÀ¸·Î ¹ßÀüÇß´Ù.
| Melchizedek
of Salem. This emergency Son of Nebadon inaugurated the third revelation
of truth on Urantia. The cardinal precepts of his teachings were
trust and faith. He taught trust in the omnipotent beneficence of
God and proclaimed that faith was the act by which men earned God's
favor. His teachings gradually commingled with the beliefs and practices
of various evolutionary religions and finally developed into those
theologic systems present on Urantia at the opening of the first
millennium after Christ. | |
4. ³ª»ç·¿ ¿¹¼ö.
±×¸®½ºµµ ¹Ì°¡¿¤Àº Çϳª´ÔÀÌ ¿ìÁÖÀÇ ¾Æ¹öÁö¶ó´Â °³³äÀ» À¯¶õ½Ã¾Æ¿¡ ³× ¹ø°·Î ¹ßÇ¥Çß°í, ÀÌ °¡¸£Ä§Àº ±× µÚ·Î ´Ã ³Î¸®
Áö¼ÓÇÏ¿´´Ù. ±×ÀÇ °¡¸£Ä§ÀÇ º»ÁúÀº »ç¶û°ú ºÀ»ç·Î, ÇÑ »ý¸íÁ¸ÀçÀÎ ¾ÆµéÀÌ ±×ÀÇ ¾Æ¹öÁöÀÇ »ç¶û¾î¸° ¼¶±èÀ» ÀÎÁ¤ÇÏ°í ÀÀ´äÇϱâ
À§ÇØ ÀÚ¹ßÀûÀ¸·Î µå¸®´Â »ç¶ûÀÇ ¿¹¹è¿´´Ù; ±×·± »ý¸íÁ¸ÀçÀÇ ¾ÆµéµéÀÌ ±×µéÀÇ ÇüÁ¦µé¿¡°Ô º£Çª´Â ÀÚÀ¯ ÀÇÁöÀû ºÀ»ç´Â ±×µé
¿ª½Ã Çϳª´ÔÀ» ¼¶±â°í ÀÖ´Ù´Â ±â»ÝÀÇ ±ú´ÞÀ½À¸·Î ÀÌ·ç¾îÁø´Ù.
| Jesus of Nazareth.
Christ Michael presented for the fourth time to Urantia the concept
of God as the Universal Father, and this teaching has generally
persisted ever since. The essence of his teaching was love and service,
the loving worship which a creature son voluntarily gives in recognition
of, and response to, the loving ministry of God his Father; the
freewill service which such creature sons bestow upon their brethren
in the joyous realization that in this service they are likewise
serving God the Father. | |
5. À¯¶õ½Ã¾Æ ³í¹®Áý.
ÀÌ ±ÛÀº ÀÌ ³í¹®Áý °¡¿îµ¥ ÇϳªÀε¥, ÀÌ°ÍÀº À¯¶õ½Ã¾ÆÀÇ ÇÊ»çÀڵ鿡°Ô ÁÖ´Â ÃÖ±ÙÀÇ Áø¸® ¹ßÇ¥ÀÌ´Ù. ÀÌ ±ÛµéÀº ¸ðµç ÀÌÀüÀÇ
°è½Ã¿Í ´Ù¸¥µ¥, ÀÌ°ÍÀº ÇÑ ¿ìÁÖ ¼º°ÝÀÚÀÇ ÀÛÇ°ÀÌ ¾Æ´Ï¶ó, ¿©·¯ Á¸Àç°¡ ¹ßÇ¥ÇÑ °ÍÀÇ º¹ÇÕÀ̱⠶§¹®ÀÌ´Ù. ±×·¯³ª ¿ìÁÖÀÇ
¾Æ¹öÁö¿¡ µµ´ÞÇÏÁö ¸øÇÏ´Â ¾î¶² °è½Ãµµ °áÄÚ ¿Ïº®ÇÒ ¼ö ¾ø´Ù. ÇÏ´ÃÀÌ º£Çª´Â ¸ðµç ´Ù¸¥ ºÀ»ç´Â ±â²¯ÇØ¾ß ºÎºÐÀûÀÌ°í ÀϽÃÀûÀ̸ç,
½Ã°£°ú °ø°£ÀÇ Áö¿ª Á¶°Ç¿¡ µû¶ó ½ÇÁ¦ÀûÀ¸·Î Á¶Á¤µÈ´Ù. ÀÌ¿Í °°Àº ÀÎÁ¤Àº ¸ðµç °è½Ã¿¡¼ Á÷Á¢ÀûÀÎ Èû°ú ±ÇÀ§¸¦ ¶³¾î¶ß¸±
¼öµµ ÀÖÁö¸¸, À¯¶õ½Ã¾ÆÀÇ ÇÊ»ç Á¾Á·µé¿¡°Ô ÃÖ±Ù¿¡ Áø¸®¸¦ °è½ÃÇÑ ÀÌ ±ÛÀÌ ¾Õ³¯¿¡ °¡Áú ¿µÇâ·Â°ú ±ÇÀ§¸¦ ¾àȽÃų À§ÇèÀÌ
ÀÖ´õ¶óµµ, ±×·¯ÇÑ ¼ÖÁ÷ÇÑ Áø¼úÀ» Çϱâ À§ÇÑ Àû´çÇÑ ¶§°¡ µÇ¾ú´Ù.
| The Urantia
Papers. The papers, of which this is one, constitute the most recent
presentation of truth to the mortals of Urantia. These papers differ
from all previous revelations, for they are not the work of a single
universe personality but a composite presentation by many beings.
But no revelation short of the attainment of the Universal Father
can ever be complete. All other celestial ministrations are no more
than partial, transient, and practically adapted to local conditions
in time and space. While such admissions as this may possibly detract
from the immediate force and authority of all revelations, the time
has arrived on Urantia when it is advisable to make such frank statements,
even at the risk of weakening the future influence and authority
of this, the most recent of the revelations of truth to the mortal
races of Urantia. |
92:5.1 ÁøÈ Á¾±³¿¡¼, ½Åµé(gods)Àº »ç¶÷ÀÇ ¸ð½À°ú ºñ½ÁÇÏ°Ô Á¸ÀçÇÑ´Ù°í »ý°¢µÇ¾ú´Ù. °è½Ã Á¾±³¿¡¼ »ç¶÷µéÀº ±×µéÀÌ Çϳª´ÔÀÇ ¾Æµé·Î¡ª½ÉÁö¾î ½Å¼ºÀ» °¡Áø À¯ÇÑÇÑ ¸ð½ÀÀ» µû¶ó¼ ºú¾îÁ³´Ù°í¡ª°¡¸£Ä§À» ¹Þ¾Ò´Ù; °è½ÃÀÇ °¡¸£Ä§°ú ÁøÈÀÇ »ê¹°·ÎºÎÅÍ È¥ÇÕµÈ ÇÕ¼ºÈµÈ ¹ÏÀ½¿¡¼, Çϳª´Ô(God) °³³äÀº ´ÙÀ½°ú °°ÀÌ µÚ¼¯¿© ÀÖ´Ù. | 5. The Great Religious Leaders 92:5.1 In evolutionary religion, the gods are conceived to exist in the likeness of man's image; in revelatory religion, men are taught that they are God's sons-even fashioned in the finite image of divinity; in the synthesized beliefs compounded from the teachings of revelation and the products of evolution, the God concept is a blend of: | |
1. ÁøÈ Á¾±³ Áý´ÜÀÇ ¼±Àç(à»î¤)ÇÏ´Â »ç»ó. 2. °è½ÃµÈ Á¾±³ÀÇ ¼þ°íÇÑ ÀÌ»ó. 3. ÀηùÀÇ À§´ëÇÑ Á¾±³ ÁöµµÀÚ, ¼±ÁöÀÚ, ¼±»ýµéÀÇ °³ÀÎÀû °üÁ¡. | 1. The pre-existent ideas of the evolutionary cults. 2. The sublime ideals of revealed religion. 3. The personal viewpoints of the great religious leaders, the prophets and teachers of mankind. | |
92:5.5 ´ëºÎºÐÀÇ
À§´ëÇÑ Á¾±³Àû ½Ã´ë´Â ¸î¸î ¶Ù¾î³ Àι°ÀÇ »î°ú °¡¸£Ä§¿¡ ÀÇÇØ ½ÃÀ۵Ǿú´Ù; Áöµµ·ÂÀº ¿ª»çÀÇ °¡Ä¡ ÀÖ´Â µµ´öÀû ¿îµ¿ ´ëºÎºÐÀÇ
±â¿øÀÌ µÇ¾ú´Ù. »ç¶÷µéÀº ÁöµµÀÚÀÇ °¡¸£Ä§À» ¼þ¹èÇϱâ À§ÇØ ±× ÁöµµÀÚ¸¦ Á¸°æÇÏ°í, ºñ·Ï ±×°¡ ¼±Æ÷ÇÏ´Â Áø¸®¸¦ ³õÄ¡´õ¶óµµ
±× Àι°À» °æ¿ÜÇÏ´Â °æÇâÀÌ ¾ðÁ¦³ª ÀÖ¾ú´Ù. ±×¸®°í ÀÌ°ÍÀº ÀÌÀ¯°¡ ¾øÁö´Â ¾Ê´Ù; ÁøÈ Àΰ£ÀÇ ¸¶À½¼Ó¿¡´Â, À§·ÎºÎÅÍ ¶Ç
Àú ¼¼»óÀ¸·ÎºÎÅÍ, µµ¿òÀ» ¹Ù¶ó´Â º»´ÉÀûÀÎ ¿¸ÁÀÌ ÀÖ´Ù. ÀÌ °¥¸ÁÀº Ç༺ ¿µÁÖ¿Í ³ªÁß¿¡ ¹°Áú ¾ÆµéµéÀÌ ¶¥¿¡ ³ªÅ¸³ª±â¸¦
±â´ëÇϵµ·Ï °í¾ÈµÈ °ÍÀÌ´Ù. À¯¶õ½Ã¾Æ¿¡ ÀÖ´Â Àΰ£Àº ÀÌ ÃÊÀΰ£ ÁöµµÀÚ¿Í ÅëÄ¡ÀÚµéÀ» ¹ÚÅ»´çÇß°í, µû¶ó¼ ÃÊÀÚ¿¬ÀûÀÎ ±â¿ø°ú
±âÀûÀûÀÎ »ý¾Ö¿¡ °ü°èµÇ´Â Àü¼³À» °¡Áö°í ±×ÀÇ Àΰ£ ÁöµµÀÚ¿¡°Ô µ¤¾î¾º¿òÀ¸·Î Ç×»ó ÀÌ ¼Õ½ÇÀ» °è¼Ó ¼±ÇÏ°Ô ÇÏ·Á°í ½ÃµµÇÏ°í
ÀÖ´Ù.
| Most great
religious epochs have been inaugurated by the life and teachings
of some outstanding personality; leadership has originated a majority
of the worth-while moral movements of history. And men have always
tended to venerate the leader, even at the expense of his teachings;
to revere his personality, even though losing sight of the truths
which he proclaimed. And this is not without reason; there is an
instinctive longing in the heart of evolutionary man for help from
above and beyond. This craving is designed to anticipate the appearance
on earth of the Planetary Prince and the later Material Sons. On
Urantia man has been deprived of these superhuman leaders and rulers,
and therefore does he constantly seek to make good this loss by
enshrouding his human leaders with legends pertaining to supernatural
origins and miraculous careers. | |
92:5.6 ¸¹Àº Á¾Á·µéÀº
±×µéÀÇ ÁöµµÀÚ¸¦ ó³àµéÀÌ ³ºÀº °ÍÀ¸·Î »ý°¢ÇØ¿Ô´Ù; ÀÌ ÁöµµÀÚµéÀÇ »ý¾Ö´Â ±âÀûÀûÀÎ »ç°Çµé·Î dz¼ºÇÏ°Ô ¼¯¿©Á® ÀÖ°í, ±×µé
°¢ Áý´ÜµéÀº ÀÌ ÁöµµÀÚ°¡ µ¹¾Æ¿À±â¸¦ Ç×»ó ±â´ëÇÑ´Ù. Á߾Ӿƽþƿ¡ ÀÖ´Â ºÎÁ·¹ÎµéÀº ¾ÆÁ÷µµ ¡±â½ºÄÀÇ ±ÍȯÀ» ±â´ëÇÏ°í
ÀÖ´Ù; Ƽºª¡¤Áß±¹¡¤Àεµ¿¡¼´Â ºÎó¸¦ ±â´Ù¸°´Ù; À̽½¶÷¿¡¼´Â ¸ðÇϸ޵åÀÌ´Ù; ¾Æ¸Þ¸®Ä« Àεð¾È »çÀÌ¿¡¼´Â Çì¼ö³ª´Ñ ¿À³ª¸ð³ª·ÐÅæÀ̾ú´Ù;
È÷ºê¸®ÀεéÀº ´ëü·Î ¾Æ´ãÀÌ ¹°ÁúÀû ÅëÄ¡Àڷμ µ¹¾Æ¿À±â¸¦ ±â´Ù·È´Ù. ¹Ùºô·ÐÀÇ ½Å ¸¶¸£µÏÀº ¾Æ´ãÀÇ Àü¼³ÀÌ Áö¼ÓµÈ °ÍÀÌ°í,
ÀÌ Çϳª´ÔÀÇ ¾Æµé °³³äÀº »ç¶÷°ú Çϳª´Ô »çÀ̸¦ ¿¬°áÇÏ´Â °í¸®¿´´Ù. ¾Æ´ãÀÌ ¶¥¿¡ ³ªÅ¸³ µÚ¿¡, À̸¥¹Ù Çϳª´Ô(God)ÀÇ
¾ÆµéÀº ¼¼°èÀÇ Á¾Á·µé »çÀÌ¿¡¼ ÀϹÝÀû °³³äÀ̾ú´Ù.
| Many races
have conceived of their leaders as being born of virgins; their
careers are liberally sprinkled with miraculous episodes, and their
return is always expected by their respective groups. In central
Asia the tribesmen still look for the return of Genghis Khan; in
Tibet, China, and India it is Buddha; in Islam it is Mohammed; among
the Amerinds it was Hesunanin Onamonalonton; with the Hebrews it
was, in general, Adam' s return as a material ruler. In Babylon
the god Marduk was a perpetuation of the Adam legend, the son-of-God
idea, the connecting link between man and God. Following the appearance
of Adam on earth, so-called sons of God were common among the world
races. | |
92:5.7 ±×·¯³ª
±×µéÀÌ Á¾Á¾ »ç·ÎÀâÇû´ø ¹Ì½ÅÀûÀÎ °æ¿Ü°¨¿¡ »ó°ü¾øÀÌ, ÀÌ ¼±»ýµéÀº ÀηùÀÇ µµ´ö, öÇÐ, Á¾±³ÀÇ Áøº¸¸¦ À§ÇØ, ÀÇÁ¸Çß´ø
°è½ÃµÈ Áø¸®ÀÇ Áö·¿´ë À§¿¡ ¹öÆÀ¸ñ ¿ªÇÒÀ» ÇÏ´Â ½Ã´ëÀû ¼º°ÝÀÚ¿´´Ù´Â »ç½Ç·Î ³²¾Æ ÀÖ´Ù.
| But regardless
of the superstitious awe in which they were often held, it remains
a fact that these teachers were the temporal personality fulcrums
on which the levers of revealed truth depended for the advancement
of the morality, philosophy, and religion of mankind. | |
92:5.8 ¿À³ª°¡·ÎºÎÅÍ
±¸·ç ³ª³«±îÁö 100¸¸ ³â µ¿¾È À¯¶õ½Ã¾ÆÀÇ Àΰ£ ¿ª»ç¿¡¼ ¼ö¹éÀÇ Á¾±³ ÁöµµÀÚ°¡ ÀÖ¾ú´Ù. ÀÌ ±â°£¿¡ Á¾±³Àû Áø¸®¿Í ¿µÀû
¹ÏÀ½ÀÇ ¹°°á¿¡´Â ½ä¹°°ú ¹Ð¹°ÀÌ ¿©·¯ ¹ø ÀÖ¾ú°í, Áö³³¯¿¡ À¯¶õ½Ã¾Æ¿¡¼ ÀÖ¾ú´ø °¢ Á¾±³ ºÎÈïÀº ¾î¶² Á¾±³ ÁöµµÀÚÀÇ ÀÏ»ý°ú
°¡¸£Ä§°ú µ¿ÀϽõǾú´Ù. ±Ù·¡ÀÇ ¼±»ýµéÀ» °í·ÁÇÏ¸é¼ ¾Æ´ã ÀÌÈÄ¿¡ À¯¶õ½Ã¾Æ¿¡¼ 7´ë Á¾±³ ½Ã´ë·Î À̵éÀ» ¹´Â °ÍÀÌ µµ¿òÀÌ
µÉ °ÍÀÌ´Ù:
| There have
been hundreds upon hundreds of religious leaders in the million-year
human history of Urantia from Onagar to Guru Nanak. During this
time there have been many ebbs and flows of the tide of religious
truth and spiritual faith, and each renaissance of Urantian religion
has, in the past, been identified with the life and teachings of
some religious leader. In considering the teachers of recent times,
it may prove helpful to group them into the seven major religious
epochs of post-Adamic Urantia: | |
1. ¼Â Á¾Á· ½Ã±â.
¼Â Á¾Á· »çÁ¦µéÀº ¾Æ¸ð»ñÀÇ Áöµµ ¹Ø¿¡¼ ´Ù½Ã »ý°Ü³ ¹Ù¿Í °°ÀÌ, ¾Æ´ã µÚ¿¡ Å« ¼±»ýµéÀÌ µÇ¾ú´Ù. ±×µéÀº ¾Èµå Á¾Á·ÀÇ
¶¥¿¡¼ µÎ·ç È°µ¿Çß°í, ±×µéÀÇ ¿µÇâÀº ±×¸®½ºÀÎ, ¼ö¸Þ¸£ÀÎ, ÈùµÎÀÎ »çÀÌ¿¡¼ °¡Àå ¿À·§µ¿¾È Áö¼ÓµÇ¾ú´Ù. ÈÄÀÚ »çÀÌ¿¡¼
ÀÌ »çÁ¦µéÀº ÈùµÎ ½Å¾ÓÀÇ ºê¶ó¸¸À¸·Î¼ ¿À´Ã³¯±îÁö °è¼ÓÇÏ¿´´Ù. ¼Â Á¾Á·µé°ú ±× ÃßÁ¾ÀÚµéÀº ¾Æ´ãÀÌ °è½ÃÇÑ »ïÀ§ÀÏü °³³äÀ»
°áÄÚ ¿ÏÀüÈ÷ ÀÒ¾î¹ö¸®Áö ¾Ê¾Ò´Ù.
| The Sethite
period. The Sethite priests, as regenerated under the leadership
of Amosad, became the great post-Adamic teachers. They functioned
throughout the lands of the Andites, and their influence persisted
longest among the Greeks, Sumerians, and Hindus. Among the latter
they have continued to the present time as the Brahmans of the Hindu
faith. The Sethites and their followers never entirely lost the
Trinity concept revealed by Adam. | |
2. ¸á±â¼¼µ¦ ¼±±³»ç
½Ã´ë. À¯¶õ½Ã¾Æ Á¾±³´Â ±×¸®½ºµµº¸´Ù °ÅÀÇ 2õ ³â ¾Õ¼ ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ÀÌ »ì·½¿¡ »ì¸é¼ °¡¸£ÃÆÀ» ¶§, ±×°¡ ÀÓ¸íÇÑ
¼±»ýµéÀÇ ³ë·ÂÀ¸·Î ¸»¹Ì¾Ï¾Æ ÀûÁö ¾Ê°Ô ´Ù½Ã »ì¾Æ³µ´Ù. ÀÌ ¼±±³»çµéÀº ¹ÏÀ½ÀÌ Çϳª´Ô¿¡°Ô ÀºÃÑÀ» ¾ò´Â °ªÀ̶ó°í ¼±Æ÷Çß°í,
±×µéÀÇ °¡¸£Ä§Àº ºñ·Ï ±Ý¹æ ³ªÅ¸³ª´Â Á¾±³¸¦ ³ºÁö ¾Ê¾ÒÁö¸¸, ±×·³¿¡µµ ³ªÁß¿¡ À¯¶õ½Ã¾ÆÀÇ Á¾±³µéÀ» ¼¼¿ï ¼ö ÀÖ´Â ±âÃʸ¦
Çü¼ºÇß´Ù.
| Era of the
Melchizedek missionaries. Urantia religion was in no small measure
regenerated by the efforts of those teachers who were commissioned
by Machiventa Melchizedek when he lived and taught at Salem almost
two thousand years before Christ. These missionaries proclaimed
faith as the price of favor with God, and their teachings, though
unproductive of any immediately appearing religions, nevertheless
formed the foundations on which later teachers of truth were to
build the religions of Urantia. | |
3. ¸á±â¼¼µ¦ ÀÌÈÄ
½Ã´ë. ¾Æ¸Þ´Ï¸ðÇÇ¿Í ÀÌÅ©³ªÅæ µÎ »ç¶÷ÀÌ ÀÌ ½Ã±â¿¡ °¡¸£ÃÆÁö¸¸, ¸á±â¼¼µ¦ ÀÌÈÄ ½Ã´ë¿¡ ¶Ù¾î³ Á¾±³Àû õÀç´Â ·¹¹ÝÆ®ÀÇ
º£µÎÀÎ Áý´ÜÀÇ ÁöµµÀÚ, È÷ºê¸® Á¾±³ÀÇ Ã¢¸³ÀÚ¡ª¸ð¼¼¿´´Ù. ¸ð¼¼´Â ÀϽű³¸¦ °¡¸£ÃÆ´Ù. ±×´Â ¸»Çß´Ù: ¡°µé¾î¶ó, À̽º¶ó¿¤¾Æ,
ÁÖ(ñ«) ¿ì¸®ÀÇ Çϳª´ÔÀº À¯ÀÏÇÑ Çϳª´ÔÀÌ´Ù.¡± ¡°ÁÖ(ñ«), ±×´Â Çϳª´ÔÀÌ´Ù. ±× ¿Ü¿¡ ¾Æ¹«µµ ¾ø´Ù.¡± ¸ð¼¼´Â ±×ÀÇ
¹ÎÁ· °¡¿îµ¥ ±Í½Å ¼þ¹èÀÇ Â±â¸¦ »Ñ¸® »ÌÀ¸·Á°í ²öÁú±â°Ô Ãß±¸ÇÏ¿´°í, ±× ½ÅºÀÀڵ鿡°Ô »çÇüÀ» ³»¸®±â±îÁö Çß´Ù. ¸ð¼¼ÀÇ
À¯ÀϽŠ»ç»óÀ» ÈÄ°èÀÚµéÀÌ ´õ·´ÇûÁö¸¸, ³ªÁß¿¡ ±×µéÀº ±×ÀÇ ¸¹Àº °¡¸£Ä§À¸·Î µ¹¾Æ°¬´Ù. ¸ð¼¼ÀÇ À§´ëÇÔÀº ÁöÇý¿Í ÃÑ¸í¿¡
ÀÖ´Ù. ´Ù¸¥ »ç¶÷µéÀº ´õ À§´ëÇÑ Çϳª´Ô °³³äÀ» °¡Á³Áö¸¸, ´©±¸µµ ¸¹Àº »ç¶÷µé·Î ÇÏ¿©±Ý ±×°°Àº Áøº¸µÈ ¹ÏÀ½À» ¹Þ¾ÆµéÀ̵µ·Ï
À¯µµÇÏ´Â µ¥ ±×·¸°Ô ¼º°øÇÏÁö´Â ¸øÇß´Ù.
| The post-Melchizedek
era. Though Amenemope and Ikhnaton both taught in this period, the
outstanding religious genius of the post-Melchizedek era was the
leader of a group of Levantine Bedouins and the founder of the Hebrew
religion¡ªMoses. Moses taught monotheism. Said he: "Hear, O
Israel, the Lord our God is one God." "The Lord he is
God. There is none beside him." He persistently sought to uproot
the remnants of the ghost cult among his people, even prescribing
the death penalty for its practitioners. The monotheism of Moses
was adulterated by his successors, but in later times they did return
to many of his teachings. The greatness of Moses lies in his wisdom
and sagacity. Other men have had greater concepts of God, but no
one man was ever so successful in inducing large numbers of people
to adopt such advanced beliefs. | |
4. ±â¿øÀü 6¼¼±â.
¸¹Àº »ç¶÷ÀÌ ÀÌ ¼¼±â¿¡ Áø¸®¸¦ ¼±Æ÷ÇÏ·Á°í ÀϾ´Âµ¥, À̶§´Â À¯¶õ½Ã¾Æ¿¡¼ ÀÏÂïÀÌ ±¸°æÇß´ø¹Ù, Á¾±³Àû °¢¼ºÀÌ ÀÖ´ø Å«
¼¼±â Áß¿¡ Çϳª¿´´Ù. ÀÌµé °¡¿îµ¥ °íŸ¸¶ ¡¤ °øÀÚ ¡¤ ³ëÀÚ ¡¤ Á¶·Î¾Æ½ºÅÍ, ±×¸®°í ÀÚÀ̳ª±³ ¼±»ýµéÀ» ±â·ÏÇØ¾ß ÇÑ´Ù.
°íŸ¸¶ÀÇ °¡¸£Ä§Àº ¾Æ½Ã¾Æ¿¡¼ ³Î¸® ÆÛÁ³°í, ±×´Â ¼ö¹é¸¸¿¡°Ô ºÎó·Î Á¸°æ¹Þ´Â´Ù. °øÀÚ¿Í Áß±¹ÀÎÀÇ µµ´ö¼º °ü°è´Â ÇöóÅæ°ú
±×¸®½º öÇÐÀÇ °ü°è¿Í °°¾Ò°í, ÀÌ µÎ °¡Áö °¡¸£Ä§¿¡ ´ëÇÏ¿© Á¾±³Àû ¹ÝÇâÀÌ ÀÖ¾úÁö¸¸, ¾ö¹ÐÇÏ°Ô ¸»Çؼ ¾î´À Âʵµ Á¾±³
½º½ÂÀº ¾Æ´Ï¾ú´Ù; °øÀÚ°¡ Àΰ£¼º¿¡¼ º» °ÍÀ̳ª ÇöóÅæÀÌ ÀÌ»óÁÖÀÇ¿¡¼ º» °Íº¸´Ù, ³ëÀÚ´Â µµ¿¡¼ Çϳª´ÔÀ» ´õ¿í ¸¹ÀÌ
³ªÅ¸³» º¸¿©ÁÖ¾ú´Ù. Á¶·Î¾Æ½ºÅÍ´Â ÁÁÀº ¿µ°ú ³ª»Û ¿µ, ÀÌ µÎ °¡Áö ¿µ »ç»óÀÇ Áö¹èÀû °³³ä¿¡ ¸¹Àº ¿µÇâÀ» ¹Þ¾ÒÁö¸¸,
µ¿½Ã¿¡ ÇϳªÀÇ ¿µ¿øÇÑ ½ÅÀÇ °ü³ä°ú ±Ã±Ø¿¡´Â ºûÀÌ ¾îµÒÀ» À̱ä´Ù´Â »ý°¢À» ºÐ¸íÈ÷ ³ô¿´´Ù.
| The sixth century
before Christ. Many men arose to proclaim truth in this, one of
the greatest centuries of religious awakening ever witnessed on
Urantia. Among these should be recorded Gautama, Confucius, Lao-tse,
Zoroaster, and the Jainist teachers. The teachings of Gautama have
become widespread in Asia, and he is revered as the Buddha by millions.
Confucius was to Chinese morality what Plato was to Greek philosophy,
and while there were religious repercussions to the teachings of
both, strictly speaking, neither was a religious teacher; Lao-tse
envisioned more of God in Tao than did Confucius in humanity or
Plato in idealism. Zoroaster, while much affected by the prevalent
concept of dual spiritism, the good and the bad, at the same time
definitely exalted the idea of one eternal Deity and of the ultimate
victory of light over darkness. | |
5. ±â¿øÈÄ 1¼¼±â.
³ª»ç·¿ÀÇ ¿¹¼ö´Â Á¾±³ ½º½ÂÀ¸·Î¼ ¼¼·ÊÀÚ ¿äÇÑÀÌ ¼¼¿î Á¾±³Áý´Ü¿¡¼ ½ÃÀÛÇÏ¿©, ±Ý½Ä°ú Çü½ÄÀ¸·ÎºÎÅÍ °¡´ÉÇÑ ÇÑ ¸Ö¸® ³ª¾Æ°¬´Ù.
¿¹¼ö¸¦ Á¦¿ÜÇÏ°í, ´Ù¼ÒÀÇ ¹Ù¿ï°ú ¾Ë·º»êµå¸®¾ÆÀÇ Çʷδ ÀÌ ½Ã´ë¿¡ °¡Àå À§´ëÇÑ ¼±»ýÀ̾ú´Ù. ±×µéÀÇ Á¾±³ °³³äÀº ±×¸®½ºµµÀÇ
À̸§À» Áö´Ñ ±× ¹ÏÀ½ÀÇ ÁøÈ¿¡ Áö¹èÀûÀÎ ¿ªÇÒÀ» ÇØ ¿Ô´Ù.
| The first century
after Christ. As a religious teacher, Jesus of Nazareth started
out with the cult which had been established by John the Baptist
and progressed as far as he could away from fasts and forms. Aside
from Jesus, Paul of Tarsus and Philo of Alexandria were the greatest
teachers of this era. Their concepts of religion have played a dominant
part in the evolution of that faith which bears the name of Christ.
| |
6. ±â¿øÈÄ 6¼¼±â.
¸ðÇϸ޵å´Â ±×°¡ »ì´ø ½Ã´ëÀÇ ¸¹Àº ±³¸®º¸´Ù ¶Ù¾î³ Á¾±³¸¦ â½ÃÇß´Ù. ±×ÀÇ Á¾±³´Â ´Ù¸¥ ¹ÎÁ·ÀÇ ½Å¾ÓÀÌ ¿ä±¸ÇÏ´Â »çȸÀû
¿ä±¸, ¶Ç Àڱ⠹ÎÁ·ÀÇ Á¾±³ »ýÈ°ÀÇ ¸ð¼ø¿¡ ´ëÇÑ Ç×ÀïÀ̾ú´Ù.
| The sixth century
after Christ. Mohammed founded a religion which was superior to
many of the creeds of his time. His was a protest against the social
demands of the faiths of foreigners and against the incoherence
of the religious life of his own people. | |
7. ±â¿øÈÄ 15¼¼±â.
ÀÌ ½Ã±â´Â µÎ °¡Áö Á¾±³ ¿îµ¿À» º¸¾Ò´Ù; ¼¾çÀÇ ±âµ¶±³ ÅëÇÕÀÌ ¹«³ÊÁø °Í°ú µ¿¾çÀÇ »õ·Î¿î Á¾±³ÀÇ ÅëÇÕÀÌ´Ù. À¯·´¿¡¼´Â
Á¦µµÈµÈ ±âµ¶±³°¡, °è¼ÓµÈ ¼ºÀåÀÌ ÅëÀÏ°ú ¾ç¸³ÇÒ ¼ö ¾ø°Ô ¸¸µç Á¤µµ±îÁö ±»¾îÁ³´Ù. µ¿¾ç¿¡¼´Â À̽½¶÷, ÈùµÎ±³, ºÒ±³ÀÇ
°áÇÕµÈ °¡¸£Ä§Àº ³ª³«°ú ÃßÁ¾Àڵ鿡 ÀÇÇØ ¾Æ½Ã¾ÆÀÇ °¡Àå Áøº¸µÈ Á¾±³ Áß ÇϳªÀÎ ½ÃÅ©±³·Î ÅëÇյǾú´Ù.
| The fifteenth
century after Christ. This period witnessed two religious movements:
the disruption of the unity of Christianity in the Occident and
the synthesis of a new religion in the Orient. In Europe institutionalized
Christianity had attained that degree of inelasticity which rendered
further growth incompatible with unity. In the Orient the combined
teachings of Islam, Hinduism, and Buddhism were synthesized by Nanak
and his followers into Sikhism, one of the most advanced religions
of Asia. | |
92:5.16 À¯¶õ½Ã¾ÆÀÇ
¹Ì·¡´Â ÀǽÉÇÒ ¿©Áö ¾øÀÌ Á¾±³Àû Áø¸®ÀÇ ¼±»ýµéÀÇ ÃâÇöÀ¸·Î Ư¡Áö¾îÁú °ÍÀÌ´Ù. ±×·¯³ª ÀÌ·¯ÇÑ ¹Ì·¡ ¼±ÁöÀÚµéÀÇ ¿Á¤ÀûÀÌ°í
Áø½ÇÇÑ ³ë·ÂÀÌ Á¾±³ °£¿¡ À庮À» °ÈÇϱ⠺¸´Ù´Â, »çŸ´Ï¾ÆÀÇ À¯¶õ½Ã¾Æ¸¦ Ư¡Áþ´Â ´Ù¸¥ ÁöÀû ½ÅÇеéÀÇ ¸¹Àº ÃßÁ¾ÀÚµé
»çÀÌ¿¡¼ ¿µÀû ¿¹¹è °¡¿îµ¥ Á¾±³Àû ÇüÁ¦ »ç¶ûÀ» °ÈÇÏ´Â ÂÊÀ¸·Î ´õ¿í ÇâÇϱ⸦ Èñ¸ÁÇÑ´Ù.
| The future
of Urantia will doubtless be characterized by the appearance of
teachers of religious truth-the Fatherhood of God and the fraternity
of all creatures. But it is to be hoped that the ardent and sincere
efforts of these future prophets will be directed less toward the
strengthening of interreligious barriers and more toward the augmentation
of the religious brotherhood of spiritual worship among the many
followers of the differing intellectual theologies which so characterize
Urantia of Satania. |
92:6.1 20¼¼±â À¯¶õ½Ã¾Æ Á¾±³µéÀº »çȸÀû ÁøÈ¿¡ ´ëÇÑ Àΰ£ÀÇ ¼þ¹è Ã浿ÀÇ Èï¹Ì·Î¿î ¿¬±¸¸¦ Á¦½ÃÇÑ´Ù. ±Í½ÅÀ» ¼þ¹èÇÏ´ø ½ÃÀý ÀÌÈÄ·Î ¸¹Àº ½Å¾ÓÀÌ °ÅÀÇ Áøº¸ÇÏÁö ¾Ê¾Ò´Ù. ¾ÆÇÁ¸®Ä«ÀÇ ÇDZ׹ÌÁ·Àº ºñ·Ï ±×µé Áß ÀϺδ ¿µÀû ȯ°æÀ» Á¶±Ý ¹ÏÁö¸¸, Á¾±³ÀÇ ÇÑ ºÎ·ù·Î¼ÀÇ ¹ÝÀÀÀ» ³ªÅ¸³»Áö ¸øÇÑ´Ù. ±×µéÀº Á¾±³ÀÇ ÁøÈ°¡ ½ÃÀ۵ǾúÀ» ¶§ ¿ø½ÃÀÎÀÌ ÀÖ¾ú´ø ¹Ù·Î ±× ÀÚ¸®¿¡ ÀÖ´Ù. ¿ø½Ã Á¾±³ÀÇ ±âº» ¹ÏÀ½Àº Á×À½ µÚ¿¡ »ì¾Æ³²´Â °ÍÀÌ´Ù. ¼º°ÝÀ» °¡Áø ½Å(personal God)À» ¼þ¹èÇÏ´Â °³³äÀº Áøº¸µÈ ÁøÈÀû ¹ßÀü, ½ÉÁö¾î °è½ÃÀÇ Ã¹Â° ´Ü°è±îÁöµµ °¡¸®Å²´Ù. µð¾ßÅ©Á·Àº °¡Àå ¿ø½ÃÀûÀÎ Á¾±³Àû °ü½À¸¸À» ¹ßÀü½ÃÄ×´Ù. ºñ±³Àû ±Ù·¡ÀÇ ¿¡½ºÅ°¸ðÀΰú ¾Æ¸Þ¸®Ä« Àεð¾ÈµéÀº ¹«Ã´ ºó¾àÇÑ Çϳª´Ô °³³äÀ» °¡Á³´Ù; ±×µéÀº ±Í½ÅÀ» ¹Ï¾ú°í Á×Àº µÚ¿¡ ¾î¶² Á¾·ùÀÇ »ýÁ¸ÀÌ ÀÖ´Ù´Â ºÐ¸íÄ¡ ¾ÊÀº °ü³äÀ» °¡Á³´Ù. ¿À´Ã³¯ÀÇ ¿À½ºÆ®¶ö¸®¾Æ ¿øÁÖ¹ÎÀº °Ü¿ì ±Í½Å¿¡ ´ëÇÑ µÎ·Á¿ò, ¾îµÒ¿¡ ´ëÇÑ ¹«¼¿ò, Åõ¹ÚÇÑ Á¶»ó °æ¿Ü½ÉÀ» °¡Áö°í ÀÖ´Ù. ÁÙ·çÁ·µéÀº ±Í½Å °øÆ÷ Èñ»ý¹°À» ¹ÙÄ¡´Â Á¾±³¸¦ ¸· ÁøȽÃÅ°°í ÀÖ´Ù. ¸¹Àº ¾ÆÇÁ¸®Ä« ºÎÁ·Àº, ±×¸®½ºµµ ±³Àΰú ¸ðÇÏ¸Þµå ±³ÀεéÀÇ ¼±±³ »ç¾÷À» ÅëÇÑ °ÍÀ» Á¦¿ÜÇϸé, Á¾±³ÀÇ ÁøÈ¿¡¼ ÁÖ¹° ´Ü°è¸¦ ³ÑÁö ¸øÇß´Ù. ±×·¯³ª ºÒ¸êÀ» ¹Ï¾ú´ø ¿¾ Æ®¶óÅ°¾ÆÀεéó·³, ±×µé Áß ÀϺδ ¿À·§µ¿¾È ÀϽű³ »ç»óÀ» À¯ÁöÇØ¿Ô´Ù. | 6. The Composite Religions 92:6.1 Twentieth-century Urantia religions present an interesting study of the social evolution of man's worship impulse. Many faiths have progressed very little since the days of the ghost cult. The Pygmies of Africa have no religious reactions as a class, although some of them believe slightly in a spirit environment. They are today just where primitive man was when the evolution of religion began. The basic belief of primitive religion was survival after death. The idea of worshiping a personal God indicates advanced evolutionary development, even the first stage of revelation. The Dyaks have evolved only the most primitive religious practices. The comparatively recent Eskimos and Amerinds had very meager concepts of God; they believed in ghosts and had an indefinite idea of survival of some sort after death. Present-day native Australians have only a ghost fear, dread of the dark, and a crude ancestor veneration. The Zulus are just evolving a religion of ghost fear and sacrifice. Many African tribes, except through missionary work of Christians and Mohammedans, are not yet beyond the fetish stage of religious evolution. But some groups have long held to the idea of monotheism, like the onetime Thracians, who also believed in immortality. | |
92:6.2 À¯¶õ½Ã¾Æ¿¡¼,
Á¾±³´Â ÀÌ ³í¹®ÁýÀ» ¾²´ø ½Ã´ë¿¡ ¼¼°è¿¡¼ ¹ß°ßµÇ´Â ´Ù¾çÇÑ ½ÅÇÐÀû ü°è¿¡ ¼¯ÀÌ°í °áÇյǴ ÇÑÆí, ÁøÈ Á¾±³¿Í °è½Ã Á¾±³´Â
³ª¶õÈ÷ Áøº¸ÇÏ°í ÀÖ´Ù. ÀÌ Á¾±³µé, 20¼¼±â¿¡ À¯¶õ½Ã¾ÆÀÇ Á¾±³µéÀº, ´ÙÀ½°ú °°ÀÌ ¿°ÅÇÒ ¼ö ÀÖ´Ù:
| On Urantia,
evolutionary and revelatory religion are progressing side by side
while they blend and coalesce into the diversified theologic systems
found in the world in the times of the inditement of these papers.
These religions, the religions of twentieth-century Urantia, may
be enumerated as follows: | |
1. ÈùµÎ±³¡ª°¡Àå ¿À·¡
µÊ.
2. È÷ºê¸® Á¾±³. 3. ºÒ±³. 4. °øÀÚÀÇ °¡¸£Ä§. 5. µµ±³ ½Å³ä. 6. Á¶·Î¾Æ½ºÅͱ³. 7. ½Åµµ. 8. ÀÚÀ̳ª±³. 9. ±×¸®½ºµµ±³. 10. À̽½¶÷. 11. ½ÃÅ©±³¡ª°¡Àå ÃÖ±Ù. | 1. Hinduism-the
most ancient. 2. The Hebrew religion. 3. Buddhism. 4. The Confucian teachings. 5. The Taoist beliefs. 6. Zoroastrianism. 7. Shinto. 8. Jainism. 9. Christianity. 10. Islam. 11. Sikhism-the most recent. | |
92:6.14 °í´ë¿¡
°¡Àå ¹ß´ÞÇÑ Á¾±³´Â À¯´ë±³¿Í ÈùµÎ±³¿´À¸¸ç, °¢°¢ µ¿¾ç°ú ¼¾çÀÇ Á¾±³Àû ¹ßÀü °úÁ¤¿¡ Å« ¿µÇâÀ» ¹ÌÃÆ´Ù. ÈùµÎ±³µµµé°ú
È÷ºê¸®ÀÎµé ¸ðµÎ ±×µéÀÇ Á¾±³°¡ ¿µ°¨°ú °è½Ã¸¦ ¹Þ¾Ò´Ù°í ¹Ï¾ú°í, ´Ù¸¥ ¸ðµç Á¾±³´Â ÇϳªÀÇ ÁøÁ¤ÇÑ ¹ÏÀ½ÀÇ ÅðÆóÀû ÇüŶó°í
¹Ï¾ú´Ù.
| The most advanced
religions of ancient times were Hinduism and Judaism, and each respectively
has greatly influenced the course of religious development in Orient
and Occident. Both Hindus and Hebrews believed that their religions
were inspired and revealed, and they believed all others to be decadent
forms of the one true faith. | |
92:6.15 Àεµ´Â
ÈùµÎ, ½ÃÅ©, ¸ðÇϸ޵å, ÀÚÀ̳ª ±³Àεé·Î °¥¶óÁ® ÀÖ°í, °¢±â Çϳª´Ô°ú »ç¶÷°ú ¿ìÁÖ¿¡ ´ëÇÏ¿© ÀڽŵéÀÌ ¾Æ´Â ´ë·Î À̵éÀ»
±×·È´Ù. Áß±¹Àº µµ°¡¿Í °øÀÚÀÇ °¡¸£Ä§À» µû¶ú°í, ÀϺ»¿¡¼´Â ½Åµµ¸¦ ¼¶°å´Ù.
| India is divided
among Hindu, Sikh, Mohammedan, and Jain, each picturing God, man,
and the universe as these are variously conceived. China follows
the Taoist and the Confucian teachings; Shinto is revered in Japan.
| |
92:6.16 ±¹Á¦ÀûÀÌ°í
Á¾Á·À» ³Ñ¾î¼± Å« ½Å¾ÓÀº È÷ºê¸® Á¾±³, ºÒ±³, ±×¸®½ºµµ±³, À̽½¶÷±³ÀÌ´Ù. ºÒ±³´Â ¼¼ÀÏ·Ð, ¹ö¸¶, Ƽºª°ú Áß±¹À» °ÅÃļ
ÀϺ»±îÁö »¸À¸¸ç, ¿ÀÁ÷ ±âµ¶±³°¡ ÀÌ¿¡ ¸Â¼³ ¸¸Å, ¿©·¯ ¹ÎÁ·ÀÇ Ç³½À¿¡ ÀûÀÀÇÏ´Â ´É·ÂÀ» º¸¿´´Ù.
| The great international,
interracial faiths are the Hebraic, Buddhist, Christian, and Islamic.
Buddhism stretches from Ceylon and Burma through Tibet and China
to Japan. It has shown an adaptability to the mores of many peoples
that has been equaled only by Christianity. | |
92:6.17 È÷ºê¸®
Á¾±³´Â ´Ù½Å±³¿¡¼ ÀϽű³·Î ³Ñ¾î°¡´Â öÇÐÀû °úµµ±â¸¦ Æ÷ÇÔÇÑ´Ù; ±×°ÍÀº ÁøÈµÈ Á¾±³¿Í °è½ÃµÈ Á¾±³ »çÀÌ¿¡ ÀÖ´Â ÁøÈÀÇ
°í¸®ÀÌ´Ù. È÷ºê¸®ÀεéÀº Ãʱ⿡ ±×µéÀÇ ÁøÈµÈ ½Åµé·ÎºÎÅÍ °ðÀå, °è½ÃÀÇ Çϳª´Ô¿¡ À̸£±â±îÁö µû¶ó°£ À¯ÀÏÇÑ ¼¾ç ¹ÎÁ·À̾ú´Ù.
±×·¯³ª ÀÌ Áø¸®´Â ÀÌ»ç¾ßÀÇ ½Ã´ë¿¡ À̸£·¯¼¾ß ³Î¸® ¹Þ¾Æµé¿©Áö°Ô µÇ¾ú´Âµ¥, ÀÌ»ç¾ß´Â ¿ìÁÖÀÇ Ã¢Á¶ÀÚ¿Í ÅëÇÕµÈ Á¾Á· ½ÅÀÇ
µÚ¼¯ÀÎ °³³äÀ» ´Ù½Ã Çѹø °¡¸£ÃÆ´Ù: ¡°¾Æ ¸¸±ºÀÇ ÁÖ(ñ«), À̽º¶ó¿¤ÀÇ Çϳª´Ô, ÁÖ´Â Çϳª´ÔÀÌ¿ä, Áִ Ȧ·Î °è½Å´Ù.
ÁÖ°¡ Çϴðú ¶¥À» ¸¸µå¼Ì´Ù.¡± ÇѶ§ ¼¾ç ¹®¸íÀÌ »ì¾Æ³²À» Èñ¸ÁÀº ¼±(à¼)¿¡ ´ëÇÑ ¼þ°íÇÑ È÷ºê¸®ÀÎ °³³ä°ú ¹Ì(Ú¸)¿¡
´ëÇÑ Áøº¸µÈ ±×¸®½ºÀÎÀÇ °³³ä¿¡ ÀÖ¾ú´Ù.
| The Hebrew
religion encompasses the philosophic transition from polytheism
to monotheism; it is an evolutionary link between the religions
of evolution and the religions of revelation. The Hebrews were the
only western people to follow their early evolutionary gods straight
through to the God of revelation. But this truth never became widely
accepted until the days of Isaiah, who once again taught the blended
idea of a racial deity combined with a Universal Creator: "O
Lord of Hosts, God of Israel, you are God, even you alone; you have
made heaven and earth." At one time the hope of the survival
of Occidental civilization lay in the sublime Hebraic concepts of
goodness and the advanced Hellenic concepts of beauty. | |
92:6.18 ±âµ¶±³´Â
±×¸®½ºµµÀÇ ÀÏ»ý°ú °¡¸£Ä§¿¡ °üÇÑ Á¾±³À̸ç, ÀÌ°ÍÀº À¯´ë±³ÀÇ ½ÅÇп¡ ±âÃʸ¦ µÎ¾ú°í, Á¶·Î¾Æ½ºÅͱ³ÀÇ ¾î¶² °¡¸£Ä§°ú ±×¸®½º
öÇÐÀ» Èí¼öÇÔÀ¸·Î ´õ¿í ¼öÁ¤µÇ¾úÀ¸¸ç, ÁÖ·Î ÇÊ·Î, º£µå·Î, ¹Ù¿ï ÀÌ ¼¼ »ç¶÷ÀÌ Çü¼ºÇß´Ù. ¹Ù¿ïÀÇ ½ÃÀý ÀÌÈÄ·Î ÀÌ Á¾±³´Â
¿©·¯ ´Ü°èÀÇ Áøȸ¦ °ÅÃÆ°í, ¾ÆÁÖ ¼Ó¼ÓµéÀÌ ¼¾çȵǾî, À¯·´ ¹Ù±ùÀÇ ¹ÎÁ·µéÀº ¸Å¿ì ÀÚ¿¬½º·´°Ô ÀÌ»óÇÑ(strange)
Çϳª´Ô¿¡ ´ëÇÑ ÀÌ»óÇÑ °è½Ã·Î¼ ±âµ¶±³¸¦ ¹Ù¶óº»´Ù.
| The Christian
religion is the religion about the life and teachings of Christ
based upon the theology of Judaism, modified further through the
assimilation of certain Zoroastrian teachings and Greek philosophy,
and formulated primarily by three individuals: Philo, Peter, and
Paul. It has passed through many phases of evolution since the time
of Paul and has become so thoroughly Occidentalized that many non-European
peoples very naturally look upon Christianity as a strange revelation
of a strange God and for strangers. | |
92:6.19 À̽½¶÷Àº
ºÏ¾ÆÇÁ¸®Ä«, ·¹¹ÝÆ®, µ¿³²¾Æ½Ã¾ÆÀÇ Á¾±³¿Í ¹®ÈÀÇ °áÇÕüÀÌ´Ù. À̽½¶÷À» ÀϽű³·Î ¸¸µç °ÍÀº Èı⠱⵶±³ °¡¸£Ä§°ú ¿¬°üµÈ
À¯´ë±³ ½ÅÇÐÀ̾ú´Ù. ¸ðÇϸ޵åÀÇ ÃßÁ¾ÀÚµéÀº ³ôÀº »ïÀ§ÀÏü °¡¸£Ä§¿¡ ÈÖû°Å·È´Ù; ±×µéÀº ¼¼ºÐÀÇ ½Å¼ºÇÑ ¼º°ÝÀÚµé(personalities)°ú
ÇѺÐÀÇ ½Å(Deity)¿¡ ´ëÇÑ ±³¸®¸¦ ÀÌÇØÇÒ ¼ö ¾ø¾ú´Ù. ÁøÈµÈ Áö¼ºµéÀÌ °©Àڱ⠻ó±ÞÀÇ °è½ÃµÈ Áø¸®¸¦ ¹Þ¾ÆµéÀ̵µ·Ï
À¯µµÇϱâ´Â ¾ðÁ¦³ª ¾î·Æ´Ù. Àΰ£Àº ÁøÈÀû »ý¸íÁ¸ÀçÀ̸ç, ´ëü·Î ÁøÈÀû ±â¹ýÀ¸·Î Á¾±³¸¦ ¾ò¾î¾ß ÇÑ´Ù.
| Islam is the
religio-cultural connective of North Africa, the Levant, and southeastern
Asia. It was Jewish theology in connection with the later Christian
teachings that made Islam monotheistic. The followers of Mohammed
stumbled at the advanced teachings of the Trinity; they could not
comprehend the doctrine of three divine personalities and one Deity.
It is always difficult to induce evolutionary minds suddenly to
accept advanced revealed truth. Man is an evolutionary creature
and in the main must get his religion by evolutionary techniques.
| |
92:6.20 Á¶»ó
¼þ¹è´Â ÇѶ§ Á¾±³ÀÇ ÁøÈ¿¡¼ °áÁ¤ÀûÀÎ Áøº¸¸¦ °¡Á®´ÙÁÖ¾úÁö¸¸, ÀÌ ¿ø½Ã °³³äÀÌ ºÒ±³¿Í ÈùµÎ±³¿Í °°ÀÌ ºñ±³Àû Áøº¸µÈ ¾ÆÁÖ
¸¹Àº °Í »çÀÌ¿¡, Áß±¹, ÀϺ», Àεµ¿¡¼ Áö¼ÓÇÏ´Â °ÍÀº ³î¶ø°íµµ À¯°¨½º·¯¿î ÀÏÀÌ´Ù. ¼¾ç¿¡¼ Á¶»ó ¼þ¹è´Â ¹ÎÁ· ½ÅµéÀ»
¿ì·¯·¯º¸°í Á¾Á·ÀÇ ¿µ¿õµéÀ» Á¸°æÇÏ´Â °ÍÀ¸·Î ¹ßÀüÇß´Ù. 20¼¼±â¿¡, ¿µ¿õÀ» ¸ð½Ã´Â ÀÌ ¹ÎÁ·ÁÖÀÇ Á¾±³´Â ¿©·¯ °¡Áö ±ÞÁøÀûÀÌ°í
¹ÎÁ·ÁÖÀǸ¦ ºÎ¸£Â¢´Â ºñÁ¾±³ÁÖÀÇ¿¡¼ ±× ¸ð½ÀÀ» ³ªÅ¸³»¸ç, ÀÌ°ÍÀÌ ¼¾ç¿¡¼ ¸¹Àº Á¾Á·°ú ¹ÎÁ·ÀÇ Æ¯Â¡À» ³ªÅ¸³½´Ù. ¹Ù·Î
ÀÌ Åµµ Áß¿¡ ¸¹Àº °ÍÀÌ ¿µ¾î¸¦ ¾²´Â ¹ÎÁ·µéÀÇ À̸§³ ´ëÇаú Å« »ê¾÷ °øµ¿Ã¼µé¿¡¼ ¶ÇÇÑ ¹ß°ßµÈ´Ù. ÀÌ °³³äµé°ú Å©°Ô
´Ù¸£Áö ¾ÊÀº °ÍÀº, Á¾±³´Â °Ü¿ì ¡°Ç³Á·ÇÑ »ýÈ°À» ÇÔ²² Ãß±¸ÇÏ´Â °Í¡±À̶ó´Â °³³äÀÌ´Ù. ¡°¹ÎÁ· Á¾±³¡±´Â Ãʱ⠷θ¶ÀÇ È²Á¦
¼þ¹è·Î, ±×¸®°í ½Åµµ·Î¡ª±¹°¡°¡ ȲÁ¦ °¡Á·ÀÇ ¼þ¹è·Î¡ªµ¹¾Æ°¡´Â °Í¿¡ Áö³ªÁö ¾Ê´Â´Ù.
| Ancestor worship
onetime constituted a decided advance in religious evolution, but
it is both amazing and regrettable that this primitive concept persists
in China, Japan, and India amidst so much that is relatively more
advanced, such as Buddhism and Hinduism. In the Occident, ancestor
worship developed into the veneration of national gods and respect
for racial heroes. In the twentieth century this hero-venerating
nationalistic religion makes its appearance in the various radical
and nationalistic secularisms which characterize many races and
nations of the Occident. Much of this same attitude is also found
in the great universities and the larger industrial communities
of the English-speaking peoples. Not very different from these concepts
is the idea that religion is but "a shared quest of the good
life." The "national religions" are nothing more
than a reversion to the early Roman emperor worship and to Shinto-worship
of the state in the imperial family. |
7. The Further Evolution of Religion Religion can never become a scientific fact. Philosophy may, indeed, rest on a scientific basis, but religion will ever remain either evolutionary or revelatory, or a possible combination of both, as it is in the world today. | ||
92:7.2 »õ·Î¿î
Á¾±³´Â ¹ß¸íµÉ ¼ö ¾ø´Ù; »õ·Î¿î Á¾±³´Â ÁøÈÇϵçÁö, ¾Æ´Ï¸é °©Àڱ⠰è½ÃµÈ´Ù. ¸ðµç »õ·Î¿î ÁøÈ Á¾±³´Â ´ÜÁö ¿À·¡µÈ
¹ÏÀ½, »õ·Î¿î ÀûÀÀ, ÀûÀÀ¿¡ ´ëÇÑ Ç¥ÇöÀ» ¹ßÀü½ÃÅ°°í ÀÖÀ» »ÓÀÌ´Ù. ¿¾°ÍÀº °è¼Ó Á¸ÀçÇÑ´Ù; ºñ·Ï ½ÃÅ©±³°¡ ÈùµÎ±³, ºÒ±³,
À̽½¶÷±³, ±×¸®°í ´Ù¸¥ µ¿½Ã´ëÀÇ ´Ù¸¥ Á¾±³µéÀÇ Åä¾ç°ú ÇüÅ¿¡¼ ½ÏÆ®°í ²ÉÀ» ÇÇ¿üÀ½¿¡µµ ±×°ÍÀº »õ·Î¿î °Í°ú ÇÕÃÄÁø´Ù.
¿ø½Ã Á¾±³´Â ¸Å¿ì ¹ÎÁÖÀûÀ̾ú´Ù; ¾ß¸¸ÀÎÀº À绡¸® ºô¸®°Å³ª ºô·ÁÁÖ¾ú´Ù. ¿À·ÎÁö °è½ÃµÈ Á¾±³¿¡¼ µ¶ÀçÀûÀÌ°í ÆíÇùÇÑ ½ÅÇÐÀû
À̱âÁÖÀÇ°¡ ³ªÅ¸³µ´Ù.
| New religions
cannot be invented; they are either evolved, or else they are suddenly
revealed. All new evolutionary religions are merely advancing expressions
of the old beliefs, new adaptations and adjustments. The old does
not cease to exist; it is merged with the new, even as Sikhism budded
and blossomed out of the soil and forms of Hinduism, Buddhism, Islam,
and other contemporary cults. Primitive religion was very democratic;
the savage was quick to borrow or lend. Only with revealed religion
did autocratic and intolerant theologic egotism appear. | |
92:7.3 À¯¶õ½Ã¾ÆÀÇ
¸¹Àº Á¾±³´Â »ç¶÷À» Çϳª´Ô¿¡°Ô·Î µ¥·Á¿À°í ¾Æ¹öÁö¿¡ ´ëÇÑ ±ú´ÞÀ½À» »ç¶÷¿¡°Ô °¡Á®´Ù ÁÙ Á¤µµ·Î ¸ðµÎ ¼±ÇÏ´Ù. ¾î¶² Á¾±³ÁÖÀÇ
Áý´ÜÀ̶óµµ, ±×µéÀÇ ±³¸®°¡ À¯ÀÏÇÑ Áø¸®¶ó°í »ý°¢ÇÏ´Â °ÍÀº À߸øÀÌ´Ù; ±×·¯ÇÑ Åµµ´Â ¹ÏÀ½ÀÇ È®½Ç¼ºº¸´Ù ½ÅÇÐÀû ¿À¸¸¿¡
°¡±õ´Ù. ¸ðµç ´Ù¸¥ ½Å¾Ó¿¡ ´ã±ä ÃÖ¼±ÀÇ Áø¸®¸¦ ¿¬±¸ÇÏ°í Èí¼öÇؼ À̵æÀ» ¾òÁö ¸øÇÒ À¯¶õ½Ã¾Æ Á¾±³´Â Çϳªµµ ¾øÀ¸´Ï,
¸ðµÎ°¡ Áø¸®¸¦ ´ã°í Àֱ⠶§¹®ÀÌ´Ù. Á¾±³ÀεéÀº Áö¼ÓµÇ´Â ¹Ì½Å°ú ³°Àº ÀǽĿ¡¼ ÃÖ¾ÇÀÇ °ÍÀ» ºñ³Çϱ⺸´Ù´Â ±×µéÀÇ »ì¾ÆÀÖ´Â
¿µÀû ¹ÏÀ½¿¡¼ °¡Àå ÁÁÀº °ÍÀ» ºô¸®´Â °ÍÀÌ ´õ ÁÁÀ» °ÍÀÌ´Ù.
| The many religions
of Urantia are all good to the extent that they bring man to God
and bring the realization of the Father to man. It is a fallacy
for any group of religionists to conceive of their creed as The
Truth; such attitudes bespeak more of theological arrogance than
of certainty of faith. There is not a Urantia religion that could
not profitably study and assimilate the best of the truths contained
in every other faith, for all contain truth. Religionists would
do better to borrow the best in their neighbors' living spiritual
faith rather than to denounce the worst in their lingering superstitions
and outworn rituals. | |
92:7.4 ÀÌ ¸ðµç
Á¾±³´Â µ¿ÀÏÇÑ ¿µÀû Àεµ¿¡ ´ëÇÑ Àΰ£ÀÇ ´Ù¾çÇÑ ÁöÀû ¹ÝÀÀÀÇ °á°ú·Î¼ »ý°Ü³µ´Ù. ÀÌ Á¾±³µéÀº °áÄÚ ±× ½ÅÁ¶, ±³¸®,
ÀǽÄÇàÀ§ÀÇ ÅëÀϼºÀ» °áÄÚ ¹Ù¶ö ¼ö ¾ø´Ù¡ªÀ̰͵éÀº ÁöÀûÀÎ °ÍÀÌ´Ù; ±×·¯³ª ÀÌ Á¾±³µéÀº ¸¸¹°ÀÇ ¾Æ¹öÁö¸¦ ÂüÀ¸·Î ¼þ¹èÇÏ´Â
µ¥¼ ÅëÀÏÀ» ¾òÀ» ¼ö ÀÖ°í, ¾ðÁ¨°¡ ±×·¸°Ô ÇÒ °ÍÀ̸ç, ÀÌ°ÍÀº ¿µÀûÀÎ °ÍÀ̱⠶§¹®¿¡, ¿µÀûÀ¸·Î ¸ðµç »ç¶÷ÀÌ µ¿µîÇÏ´Ù´Â
°ÍÀº ¾ðÁ¦±îÁö³ª Áø½ÇÀÌ´Ù.
| All these
religions have arisen as a result of man's variable intellectual
response to his identical spiritual leading. They can never hope
to attain a uniformity of creeds, dogmas, and rituals¡ªthese are
intellectual; but they can, and some day will, realize a unity in
true worship of the Father of all, for this is spiritual, and it
is forever true, in the spirit all men are equal. | |
92:7.5 ¿ø½Ã Á¾±³´Â
´ëü·Î ¹°Áú-°¡Ä¡¸¦ ÀǽÄÇßÁö¸¸, ÁøÁ¤ÇÑ Á¾±³´Â ÀÇ¹Ì ÀÖ°í ÃÖ°íÀÇ °¡Ä¡¸¦ °¡Áø ºÀ»ç¿¡ ÀھƸ¦ ¹ÙÄ¡´Â °ÍÀ̱⠶§¹®¿¡,
¹®¸íÀº Á¾±³Àû °¡Ä¡¸¦ ³ôÀδÙ. Á¾±³°¡ ÁøÈÇÔ¿¡ µû¶ó¼, À±¸®´Â µµ´öÀ» ´Ù·ç´Â öÇÐÀÌ µÇ°í, µµ´ö¼ºÀº °¡Àå ³ôÀº Àǹ̿Í
ÃÖ»óÀÇ °¡Ä¡¡ª½ÅÀûÀÌ°í ¿µÀûÀÎ ÀÌ»ó¡ªÀÇ Ç¥ÁØ¿¡ µû¶ó¼, ÀھƸ¦ ÈÆ·ÃÇÏ´Â °ÍÀÌ µÈ´Ù. ÀÌó·³ Á¾±³´Â ÀúÀý·Î ¿ì·¯³ª¿À´Â
Áö±ØÇÑ Çå½Å, »ç¶ûÀ¸·Î Ã漺ÇÏ´Â »ê üÇèÀÌ µÈ´Ù.
| Primitive
religion was largely a material-value consciousness, but civilization
elevates religious values, for true religion is the devotion of
the self to the service of meaningful and supreme values. As religion
evolves, ethics becomes the philosophy of morals, and morality becomes
the discipline of self by the standards of highest meanings and
supreme values-divine and spiritual ideals. And thus religion becomes
a spontaneous and exquisite devotion, the living experience of the
loyalty of love. | |
92:7.6 ´ÙÀ½Àº Á¾±³ÀÇ Áú(quality)À» °¡¸®Å²´Ù: 1. ¼öÁØ °¡Ä¡¡ªÃ漺½É. | The quality
of a religion is indicated by: 1. Level of values-loyalties. | |
2. ÀǹÌÀÇ ±íÀÌ¡ªÀÌ
µå³ôÀº °¡Ä¡µéÀÇ ÀÌ»óÀû ÀνĿ¡ ´ëÇÑ °³ÀÎÀÇ ¹Î°¨µµ.
| 2. Depth of
meanings-the sensitization of the individual to the idealistic appreciation
of these highest values. | |
3. Çå½ÅÀÇ ±íÀÌ¡ªÀÌ
½Å¼ºÇÑ °¡Ä¡µé¿¡ ´ëÇÑ Çå½ÅÀÇ Á¤µµ.
| 3. Consecration
intensity-the degree of devotion to these divine values. | |
4. ÀÌ»óÁÖÀÇÀû ¿µÀû
»î, Çϳª´ÔÀÇ ¾ÆµéÀÌ µÇ´Â °Í°ú ¿ìÁÖ ¾È¿¡¼ °áÄÚ-¸ØÃßÁö ¾Ê´Â Áøº¸Àû ½Ã¹Î±ÇÀ» ½ÇÇöÇÏ°í, ÀÌ ¿ìÁÖÀÇ Çà·Î¿¡¼ Á¦ÇѹÞÁö
¾Ê´Â ¼º°Ý(personality)ÀÇ ¹ßÀü.
| The unfettered
progress of the personality in this cosmic path of idealistic spiritual
living, realization of sonship with God and never-ending progressive
citizenship in the universe. | |
92:7.11 Á¾±³Àû
Àǹ̴ ¾î¸°¾ÆÀÌ°¡ Àü´ÉÀÇ °³³äÀ» ºÎ¸ð·ÎºÎÅÍ Çϳª´Ô¿¡°Ô ¿Å±æ ¶§ ÀÚÀǽÄÀÌ Áøº¸ÇÑ´Ù. ±×·¯ÇÑ ¾ÆÀÌÀÇ Á¾±³Àû üÇè ÀüºÎ´Â
´ëü·Î µÎ·Á¿ò ¶Ç´Â »ç¶ûÀÌ ºÎ¸ð-ÀÚ³à °ü°è¸¦ Áö¹èÇß´ÂÁö¿¡ Å©°Ô Á¿ìµÈ´Ù. ³ë¿¹µéÀº ÁÖÀο¡ ´ëÇØ µÎ·Á¿öÇÏ´Â Áö¼ºÀ» Çϳª´Ô
»ç¶ûÀÇ °³³äÀ¸·Î ¹Ù²Ù´Â µ¥ Ç×»ó Å« ¾î·Á¿òÀ» °Þ¾ú´Ù. ¹®¸í, °úÇÐ, Áøº¸µÈ Á¾±³´Â ÀÚ¿¬ Çö»ó¿¡ ´ëÇÑ °øÆ÷¿¡¼ ºñ·ÔµÈ
µÎ·Á¿òÀ¸·ÎºÎÅÍ Àηù¸¦ ±¸ÇØ¾ß ÇÑ´Ù. ¸¶Âù°¡Áö·Î ´õ ³ôÀº ±ú¿ìħÀº ½Å(Deity)°ú °¡Áö´Â ¼ÒÅë¿¡¼ Áß°³Àڵ鿡°Ô ¸ðµÎ
ÀÇÁ¸ÇÏ´Â ±³À°µÇ¾îÁø ÇÊ»çÀÚµéÀ» ±¸ÇØ¾ß ÇÑ´Ù.
| Religious meanings
progress in self-consciousness when the child transfers his ideas
of omnipotence from his parents to God. And the entire religious
experience of such a child is largely dependent on whether fear
or love has dominated the parent-child relationship. Slaves have
always experienced great difficulty in transferring their master-fear
into concepts of God-love. Civilization, science, and advanced religions
must deliver mankind from those fears born of the dread of natural
phenomena. And so should greater enlightenment deliver educated
mortals from all dependence on intermediaries in communion with
Deity. | |
92:7.12 º¸¿©Áö´Â
Àΰ£¿¡¼ º¸ÀÌÁö ¾Ê´Â ½ÅÀ» ¼þ¹èÇÔÀ¸·Î ¿Å°ÜÁö´Â °úÁ¤¿¡¼ ¿ì»ó ¼þ¹è·Î ¸Ó¹µ°Å¸®´Â ÀÌ Áß°£ ´Ü°èµéÀ» ÇÇÇÒ ¼ö ¾øÁö¸¸,
ÀÌ ´Ü°è´Â ±êµå´Â ½Å¼ºÇÑ ¿µÀÇ ¿ëÀÌÇÏ°Ô ÇÏ´Â ºÀ»ç¸¦ ÀǽÄÇÔÀ¸·Î ª¾ÆÁ®¾ß ÇÑ´Ù. ±×·±µ¥µµ Àΰ£Àº ½Å(Deity) °³³ä
»Ó ¾Æ´Ï¶ó, ¶ÇÇÑ ¸í¿¹¸¦ µ¹¸®±â·Î ¼±ÅÃÇÑ ¿µ¿õµéÀÇ µÊµÊÀÌ¿¡µµ ±íÀº ¿µÇâÀ» ¹Þ¾Æ ¿Ô´Ù. ½Å¼ºÇÏ°í ºÎÈ°ÇϽŠ±×¸®½ºµµ¸¦
°ø°æÇÏ·¯ ¿Â ÀÚµéÀÌ ±× »ç¶÷¡ª¾¿¾¿ÇÏ°í ¿ë±â°¡ ³ÑÄ¡´Â ¿µ¿õ¡ª¿ä¼ö¾Æ º¥ ¿ä¼Á(Joshua ben Joseph)À» °£°úÇÏ´Â
°ÍÀº °¡Àå ¾ÈŸ±î¿î ÀÏÀÌ´Ù.
| These intermediate
stages of idolatrous hesitation in the transfer of veneration from
the human and the visible to the divine and invisible are inevitable,
but they should be shortened by the consciousness of the facilitating
ministry of the indwelling divine spirit. Nevertheless, man has
been profoundly influenced, not only by his concepts of Deity, but
also by the character of the heroes whom he has chosen to honor.
It is most unfortunate that those who have come to venerate the
divine and risen Christ should have overlooked the man-the valiant
and courageous hero-Joshua ben Joseph. | |
92:7.13 Çö´ëÀÎÀº
Á¾±³¸¦ ¾Ë¸Â°Ô ÀǽÄÇÏ°í ÀÖÁö¸¸, ¿¹¹è °ü½ÀÀº »çȸÀÇ º¯ÇüÀÌ °¡¼Óȵǰí Àü·Ê ¾ø´Â °úÇÐÀÇ ¹ßÀüÀ¸·Î ÀÎÇØ È¥¶õ½º·´°í ½Å·Ú¸¦
¹ÞÁö ¸øÇÏ°í ÀÖ´Ù. »ý°¢ÇÏ´Â ³²³à´Â Á¾±³°¡ ÀçÁ¤¸³µÇ±â¸¦ ¿øÇϸç, ÀÌ·¯ÇÑ ¿ä±¸´Â Á¾±³°¡ ½º½º·Î¸¦ ÀçÆò°¡Çϵµ·Ï °¿äÇÒ
°ÍÀÌ´Ù.
| Modern man
is adequately self-conscious of religion, but his worshipful customs
are confused and discredited by his accelerated social metamorphosis
and unprecedented scientific developments. Thinking men and women
want religion redefined, and this demand will compel religion to
re-evaluate itself. | |
92:7.14 Çö´ëÀÎÀº
2õ ³â µ¿¾È ÀÌ·ç¾îÁø °Íº¸´Ù ´õ ¸¹Àº Àΰ£ÀÇ °¡Ä¡¸¦ ÀçÁ¶Á¤ÇØ¾ß ÇÏ´Â °úÁ¦¿¡ Á÷¸éÇØ ÀÖ´Ù. ±×¸®°í Á¾±³´Â »îÀÇ ¹æ½ÄÀÌÀÚ
»ý°¢ÇÏ´Â ±â¹ýÀ̱⠶§¹®¿¡, ÀÌ ¸ðµÎ°¡ Á¾±³¿¡ ´ëÇÑ »çȸÀÇ Åµµ¿¡ ¿µÇâÀ» ¹ÌÄ£´Ù.
| Modern man
is confronted with the task of making more readjustments of human
values in one generation than have been made in two thousand years.
And this all influences the social attitude toward religion, for
religion is a way of living as well as a technique of thinking.
| |
92:7.15 ±×¿Í
µ¿½Ã¿¡, ÁøÁ¤ÇÑ Á¾±³´Â ¾ðÁ¦µçÁö ¸ðµç Áö¼ÓÇÏ´Â ¹®¸íÀÇ ¿µ¿øÇÑ ±âÃÊÀÌÀÚ ¾È³»ÇÏ´Â º°ÀÌ µÇ¾î¾ß ÇÑ´Ù.
| True religion
must ever be, at one and the same time, the eternal foundation and
the guiding star of all enduring civilizations. | |
92:7.16 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥Çß´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |