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Á¦ 98 Æí
| Paper
98 The Melchizedek Teachings in the Occident | |
98:0.1 ¸á±â¼¼µ¦ÀÇ
°¡¸£Ä§Àº ¿©·¯ °æ·Î¸¦ µû¶ó À¯·´À¸·Î µé¾î°¬Áö¸¸, ÁÖ·Î ÀÌÁýÆ®¸¦ °ÅÃļ ¿Ô°í, ¿ÏÀüÈ÷ Çï¶óÈµÇ°í ³ªÁß¿¡ ±âµ¶±³ÈµÈ µÚ¿¡
¼¾ç öÇÐÀ¸·Î ±¸Ã¼È µÇ¾ú´Ù. ¼¾ç ¼¼°èÀÇ °³³äÀº ±âº»ÀûÀ¸·Î ¼ÒÅ©¶óÅ×½º¸¦ µû¶ú°í, ±× ÀÌÈÄÀÇ Á¾±³ öÇÐÀº, ÁøÈÇÏ´Â
¼¾ç öÇаú Á¾±³¿ÍÀÇ Á¢ÃËÀ» ÅëÇØ ¼öÁ¤µÇ°í ÀýÃæµÇ¸é¼ ¿¹¼öÀÇ Á¾±³ öÇÐÀÌ µÇ¾úÀ¸¸ç, ±× ¸ðµç °ÍÀº ±âµ¶±³ ±³È¸ ¾È¿¡¼
ÀýÁ¤À» ÀÌ·ç¾ú´Ù.
| The Melchizedek
teachings entered Europe along many routes, but chiefly they came
by way of Egypt and were embodied in Occidental philosophy after
being thoroughly Hellenized and later Christianized. The ideals
of the Western world were basically Socratic, and its later religious
philosophy became that of Jesus as it was modified and compromised
through contact with evolving Occidental philosophy and religion,
all of which culminated in the Christian church. | |
98:0.2 À¯·´¿¡¼
¿À·§µ¿¾È »ì·½ ¼±±³»çµéÀº È°µ¿À» °è¼ÓÇß°í, ÀÌ°ÍÀº À̵û±Ý »ý°Ü³ ¸¹Àº Á¾±³ Áý´Ü°ú ÀÇ½Ä ÇàÀ§¸¦ ÇÏ´Â Áý´Ü¿¡°Ô Á¡Â÷
Èí¼öµÇ¾ú´Ù. °¡Àå ¼ø¼öÇÑ ÇüÅ·Π»ì·½ÀÇ °¡¸£Ä§À» À¯ÁöÇÑ ÀÚµé Áß¿¡¼ °ßÀ¯ÇÐÆĸ¦ ¾ð±ÞÇØ¾ß ÇÑ´Ù. Çϳª´Ô ¾È¿¡¼ ¹Ï°í
½Å·ÚÇ϶ó°í ¿ÜÄ¡´Â ÀÌ ¼³±³ÀÚµéÀº ±â¿øÈÄ 1¼¼±â¿¡ À¯·´ ·Î¸¶ÀÎµé ¼Ó¿¡¼ ¿©ÀüÈ÷ È°µ¿ÇÏ°í ÀÖ¾ú°í, ³ªÁß¿¡ »õ·Î Çü¼ºµÇ´Â
±âµ¶±³ Á¾±³¿¡ ÅëÇյǾú´Ù.
| For a long
time in Europe the Salem missionaries carried on their activities,
becoming gradually absorbed into many of the cults and ritual groups
which periodically arose. Among those who maintained the Salem teachings
in the purest form must be mentioned the Cynics. These preachers
of faith and trust in God were still functioning in Roman Europe
in the first century after Christ, being later incorporated into
the newly forming Christian religion. | |
98:0.3 »ì·½ ±³¸®ÀÇ
¸¹Àº ºÎºÐÀº ¼¾çÀÇ ¸¹Àº ±º»ç ÀüÅõ¿¡¼ ½Î¿ü´ø À¯´ëÀÎ ¿ëº´µé¿¡ ÀÇÇØ À¯·´¿¡ ÀüÆĵǾú´Ù. ¿¾³¯ÀÇ À¯´ëÀÎÀº ½ÅÇÐÀÇ Æ¯¼ö¼º¸¸ÅÀ̳ª
±º»çÀû ¿ë¸ÍÀ¸·Îµµ Å©°Ô À̸§À» ¶³ÃÆ´Ù.
| Much of the
Salem doctrine was spread in Europe by the Jewish mercenary soldiers
who fought in so many of the Occidental military struggles. In ancient
times the Jews were famed as much for military valor as for theologic
peculiarities. | |
98:0.4 ±×¸®½º
öÇÐ, À¯´ë ½ÅÇÐ, ±âµ¶±³ À±¸®ÀÇ ±âº» ±³¸®´Â ±Ùº»ÀûÀ¸·Î Ãʱ⠸á±â¼¼µ¦ÀÇ °¡¸£Ä§ÀÇ ¿µÇâÀ̾ú´Ù.
| The basic doctrines
of Greek philosophy, Jewish theology, and Christian ethics were
fundamentally repercussions of the earlier Melchizedek teachings. |
98:2.1 »ç¶÷ÀÌ °¡º±°Ô ¿©±â´Â Ç¥¸é»óÀÇ Á¾±³´Â ƯÈ÷ ±× ÇüŸ¦ À°¼ºÇÏ°í ½ÅºÀÀÚµéÀÇ ¸¶À½À» µÎ·Á¿ò°ú °æ¿Ü°¨À¸·Î ä¿ö ÁÙ »çÁ¦°¡ ¾øÀ» ¶§, ¿À·¡ ¹öÆ¿ ¼ö ¾ø´Ù. ¿Ã¸²Çª½º »êÀÇ Á¾±³´Â ±¸¿øÀ» ¾à¼ÓÇÏÁö ¾Ê¾Ò°í, ½ÅÀÚµéÀÇ ¿µÀû ¸ñ¸¶¸§À» ä¿ö ÁÖÁöµµ ¾Ê¾Ò´Ù. µû¶ó¼ ¸ê¸ÁÇÒ ¿î¸íÀ̾ú´Ù. »ý±ä Áö 1õ ³â ¾È¿¡ ÀÌ Á¾±³´Â °ÅÀÇ »ç¶óÁ³°í, ±×¸®½ºÀÎÀº ¹ÎÁ· Á¾±³°¡ ¾øÀÌ Áö³ÂÀ¸¸ç, ¿Ã¸²Çª½º ½Åµé(gods)Àº ´õ ¹ßÀüÇÑ Áö¼ºµé(minds) À§¿¡¼ ±×µéÀÇ À§·ÂÀ» ÀÒ¾î¹ö·È´Ù. | 2. Greek Philosophic Thought A lightly regarded and superficial religion cannot endure, especially when it has no priesthood to foster its forms and to fill the hearts of the devotees with fear and awe. The Olympian religion did not promise salvation, nor did it quench the spiritual thirst of its believers; therefore was it doomed to perish. Within a millennium of its inception it had nearly vanished, and the Greeks were without a national religion, the gods of Olympus having lost their hold upon the better minds. | |
98:2.2 ÀÌ°ÍÀº
±â¿øÀü 6¼¼±â µ¿¾È µ¿¾ç°ú ·¹¹ÝÆ®°¡ ÀϽű³ÀÇ ÀνĿ¡ ´ëÇÑ ¿µÀû ÀǽÄÀÇ ºÎÈ°À» »õ·Ó°Ô °¢¼ºÇÏ¿© üÇèÇß´ø »óȲÀ̾ú´Ù.
±×·¯³ª ¼¾çÀº ÀÌ »õ·Î¿î ¹ßÀü¿¡ ÇÔ²² ÇÏÁö ¾Ê¾Ò°í, À¯·´°ú ºÏ ¾ÆÇÁ¸®Ä«µµ ÀÌ Á¾±³Àû ºÎÈï¿¡ ³Î¸® Âü¿©ÇÏÁö ¾Ê¾Ò´Ù.
ÇÏÁö¸¸ ±×¸®½ºÀÎÀº ÁöÀû Áøº¸¿¡ Å©°Ô °ü¿©Çß´Ù. ±×µéÀº µÎ·Á¿òÀ» Á¤º¹Çϱ⠽ÃÀÛÇß°í ´õÀÌ»ó Çص¶Á¦·Î¼ Á¾±³¸¦ Ãß±¸ÇÏÁö
¾Ê¾ÒÁö¸¸, ±×µéÀº ÁøÁ¤ÇÑ Á¾±³°¡ È¥ÀÇ °¥±ÞÇÔ, ¿µÀû ºÒ¾È, µµ´öÀû Àý¸ÁÀÇ Ä¡·áÁ¦¶ó´Â °ÍÀ» ±ú´ÝÁö ¸øÇß´Ù. ±×µéÀº ±íÀº
»ç°í¡ªÃ¶Çаú ÇüÀÌ»óÇÐ ¼Ó¿¡¡ªÈ¥ÀÇ À§¾ÈÀ» ãÀ¸·Á Çß´Ù. ±×µéÀº ÀÚ±â-º¸Á¸-±¸¿ø¿¡ ´ëÇÑ ±íÀº ¸í»ó¿¡¼ ÀÚ¾Æ-½ÇÇö°ú ÀÚ¾Æ-ÀÌÇØ·Î
´«À» µ¹·È´Ù.
| This was the
situation when, during the sixth century before Christ, the Orient
and the Levant experienced a revival of spiritual consciousness
and a new awakening to the recognition of monotheism. But the West
did not share in this new development; neither Europe nor northern
Africa extensively participated in this religious renaissance. The
Greeks, however, did engage in a magnificent intellectual advancement.
They had begun to master fear and no longer sought religion as an
antidote therefor, but they did not perceive that true religion
is the cure for soul hunger, spiritual disquiet, and moral despair.
They sought for the solace of the soul in deep thinking-philosophy
and metaphysics. They turned from the contemplation of self-preservation-salvation-to
self-realization and self-understanding. | |
98:2.3 ¾ö¹ÐÇÏ°Ô
»ý°¢Çؼ, ±×¸®½ºÀεéÀº »ýÁ¸¿¡ ´ëÇÑ ¹ÏÀ½ÀÇ ´ëü¹°·Î¼ Æò¾ÈÀ» ¾òÀ¸·Á°í ½ÃµµÇßÁö¸¸, öÀúÈ÷ ½ÇÆÐÇß´Ù. ¿À·ÎÁö Çï¶ó ¹ÎÁ·µéÀÇ
»ó·ù »çȸ¿¡¼ Áö½Ä °è±ÞÀÌ ÀÌ »õ·Î¿î °¡¸£Ä§À» ÀÌÇØÇÒ ¼ö ÀÖ¾ú´Ù; ÀÌÀü ¼¼´ë ³ë¿¹ÀÇ ÈÄ¼Õ °è±Þ°ú ÇÏÃþ °è±ÞÀº Á¾±³¸¦
´ë½ÅÇÏ´Â ÀÌ »õ·Î¿î °¡¸£Ä§À» ¹Þ¾ÆµéÀÏ ´É·ÂÀÌ ¾ø¾ú´Ù.
| By rigorous
thought the Greeks attempted to attain that consciousness of security
which would serve as a substitute for the belief in survival, but
they utterly failed. Only the more intelligent among the higher
classes of the Hellenic peoples could grasp this new teaching; the
rank and file of the progeny of the slaves of former generations
had no capacity for the reception of this new substitute for religion.
| |
98:2.4 ¡°¿ìÁÖÀÇ
Áö¼º,¡± ¡°Çϳª´ÔÀÇ »ý°¢,¡± ¡°Å« ±Ù¿ø¡±À» °¡¸£Ä£ »ì·½ ±³¸®¿¡ ´ëÇÑ ¹ÏÀ½ÀÇ ¹è°æÀÌ ´À½¼ÇÏ°Ô À¯ÁöµÇ°í ÀÖÀ½¿¡µµ, öÇÐÀÚµéÀº
¸ðµç ÇüÅÂÀÇ ¼þ¹è¸¦ °æ¸êÇß´Ù. ½Å¼ºÇÏ°í À¯ÇÑÀ» ÃÊ¿ùÇÏ´Â °ÍÀ» ÀÎÁ¤ÇÏ´Â ÇÑ, ±×¸®½ºÀÇ Ã¶ÇÐÀÚµéÀº ¼ÖÁ÷È÷ À¯ÀϽÅÀ» ¹Ï´Â
ÀÚµéÀ̾ú´Ù; ±×µéÀº ¿Ã¸²Çª½º »ê¿¡ ÀÖ´Â ½Å¤ý¿©½Åµé Àüü¿¡ ´ëÇØ °ÅÀÇ ÀÎÁ¤ÇÏÁö ¾Ê¾Ò´Ù.
| The philosophers
disdained all forms of worship, notwithstanding that they practically
all held loosely to the background of a belief in the Salem doctrine
of "the Intelligence of the universe," "the idea
of God," and "the Great Source." In so far as the
Greek philosophers gave recognition to the divine and the superfinite,
they were frankly monotheistic; they gave scant recognition to the
whole galaxy of Olympian gods and goddesses. | |
98:2.5
5¼¼±â¿Í 6¼¼±âÀÇ ±×¸®½º ½ÃÀεé, ƯÈ÷ ÇÉ´ÞÀº ±×¸®½ºÀÇ Á¾±³¸¦ °³ÇõÇÏ·Á°í ¾Ö½è´Ù. ±×¸®½º Á¾±³ÀÇ ÀÌ»óÀ» ³ô¿´Áö¸¸,
±×µéÀº Á¾±³°¡°¡ ¾Æ´Ï¶ó ¿¹¼ú°¡¿´´Ù. ÃÖ»óÀÇ °¡Ä¡ ±âÁØÀ» ±â¸£°í º¸Á¸ÇÏ´Â ±â¹ýÀ» °³¹ßÇÏÁö ¸øÇß´Ù.
| The Greek poets
of the fifth and sixth centuries, notably Pindar, attempted the
reformation of Greek religion. They elevated its ideals, but they
were more artists than religionists. They failed to develop a technique
for fostering and conserving supreme values. | |
98:2.6 Å©¼¼³ëÆij׽º´Â
À¯ÀÏÇÑ Çϳª´ÔÀ» °¡¸£ÃÆÁö¸¸, ±×ÀÇ ½Å(deity) °³³äÀº ³Ê¹« ¹ü½Å·ÐÀûÀÌ¾î¼ ÇÊ»ç Àΰ£¿¡ ´ëÇÑ °³ÀÎÀûÀÎ ¾Æ¹öÁö°¡ µÉ
¼ö ¾ø¾ú´Ù. ù° ¿øÀÎ, ½ÃÃÊ Áö¼ºÀ» ÀÎÁ¤ÇÑ °ÍÀ» Á¦¿ÜÇÏ°í, ¾Æ³«»ç°í¶ó½º´Â ±â°èÇÐÀÚ¿´´Ù. ¼ÒÅ©¶óÅ×½º¿Í ±× ÈÄ°èÀÚ,
°ð ÇöóÅæ°ú ¾Æ¸®½ºÅäÅÚ·¹½º´Â ¹Ì´öÀº Áö½ÄÀÌ´Ù; È¥ÀÇ °Ç°Àº ¼±ÇÑ °ÍÀÌ´Ù; ÁËÁþ´Â °Íº¸´Ù ºÒÀÇ·Î °íÅë¹Þ´Â °ÍÀÌ ³´°í,
¾ÇÀ» ¾ÇÀ¸·Î °±´Â °ÍÀº À߸øÀÌ¿©, ½ÅµéÀº ÁöÇý·Ó°í ¼±ÇÏ´Ù°í °¡¸£ÃÆ´Ù. ±×µéÀÇ ÁÖ¿ä ¹Ì´öÀº ÁöÇý, ¿ë±â, ÀýÁ¦, Á¤ÀÇ¿´´Ù.
| Xenophanes
taught one God, but his deity concept was too pantheistic to be
a personal Father to mortal man. Anaxagoras was a mechanist except
that he did recognize a First Cause, an Initial Mind. Socrates and
his successors, Plato and Aristotle, taught that virtue is knowledge;
goodness, health of the soul; that it is better to suffer injustice
than to be guilty of it, that it is wrong to return evil for evil,
and that the gods are wise and good. Their cardinal virtues were:
wisdom, courage, temperance, and justice. | |
98:2.7 Çï¶ó Á¾Á·°ú
È÷ºê¸® Á¾Á· »çÀÌÀÇ Á¾±³ öÇÐÀÇ ÁøÈ´Â ¹®ÈÀû Áøº¸ÀÇ ¸ð½ÀÀ» °áÁ¤ÇÏ´Â ÇϳªÀÇ Á¦µµ·Î¼, ±³È¸ÀÇ ±â´ÉÀ» ´ëÁ¶ÀûÀ¸·Î º¸¿©ÁØ´Ù.
ÆÈ·¹½ºÅ¸Àο¡¼ Àΰ£ÀÇ »ý°¢Àº ³Ê¹« »çÁ¦ÀÇ ÅëÁ¦¸¦ ¹Þ°í ¼º¼¿¡ Áö¹èµÇ¾ú±â ¶§¹®¿¡, öÇаú ¹ÌÇÐÀÌ Åë°·Î Á¾±³¿Í µµ´ö
¼Ó¿¡ °¡·Á¼ º¸ÀÌÁö ¾Ê¾Ò´Ù. ±×¸®½º¿¡¼ »çÁ¦¿Í ¡°½Å¼ºÇÑ ±â·Ï¡±ÀÌ °ÅÀÇ ¿ÏÀüÈ÷ ¾ø¾ú´ø °ÍÀº Àΰ£ÀÇ Á¤½ÅÀ» ÇعæÇÏ°í ÀÚÀ¯·Ó°Ô
¸¸µé¾úÀ¸¸ç, ±íÀº »ý°¢ÀÌ ³î¶ø°Ô ¹ßÀüÇÏ´Â °á°ú¸¦ ³º¾Ò´Ù. ±×·¯³ª °³ÀÎÀÇ Ã¼ÇèÀ¸·Î¼, Á¾±³´Â ¿ìÁÖÀÇ º»Áú°ú ½Çü¸¦ ÆÄ°íµå´Â
ÁöÀû Ž±¸¿Í ¹ß°ÉÀ½À» ¸ÂÃßÁö ¸øÇß´Ù.
| The evolution
of religious philosophy among the Hellenic and Hebrew peoples affords
a contrastive illustration of the function of the church as an institution
in the shaping of cultural progress. In Palestine, human thought
was so priest-controlled and scripture-directed that philosophy
and aesthetics were entirely submerged in religion and morality.
In Greece, the almost complete absence of priests and " sacred
scriptures " left the human mind free and unfettered, resulting
in a startling development in depth of thought. But religion as
a personal experience failed to keep pace with the intellectual
probings into the nature and reality of the cosmos. | |
98:2.8 ±×¸®½º¿¡¼ÀÇ
¹ÏÀ½Àº »ý°¢ÇÏ´Â °Í¿¡ Áö¹è´çÇÏ°í ÀÖ¾ú´Ù; ÆÈ·¹½ºÅ¸Àο¡¼ »ý°¢Àº ¹ÏÀ½¿¡ Áö¹è´çÇÏ°í ÀÖ¾ú´Ù. ±âµ¶±³°¡ ÀåÁ¡ÀÌ ¸¹Àº °ÍÀº
È÷ºê¸®ÀÎÀÇ µµ´ö°ú ±×¸®½ºÀÎÀÇ »ç»ó ¾çÂÊ¿¡¼ ¸¹ÀÌ ºô·Á ¿Ô±â ¶§¹®ÀÌ´Ù.
| In Greece,
believing was subordinated to thinking; in Palestine, thinking was
held subject to believing. Much of the strength of Christianity
is due to its having borrowed heavily from both Hebrew morality
and Greek thought. | |
98:2.9 ÆÈ·¹½ºÅ¸Àο¡¼
Á¾±³Àû ±³¸®´Â ³Ê¹«³ª ±¸Ã¼ÈµÇ¾î¼ °è¼ÓµÇ´Â ¼ºÀåÀ» À§ÇùÇÏ¿´´Ù. ±×¸®½º¿¡¼ Àΰ£ÀÇ »ý°¢Àº ³Ê¹« Ãß»óÀûÀÌ µÇ¾î, Çϳª´Ô
°³³äÀº ºÐÇØµÇ¾î ¹ü½ÅÀû ÃßÃøÀ¸·Î ÀÎÇÏ¿© »Ñ¿¬ ¸Á»óÀÌ µÇ¾ú°í, ÀÌ°ÍÀº ºê¶ó¸¸ öÇÐÀÚµéÀÌ »ý°¢ÇÑ ¼º°ÝÀÌ ¾ø´Â(impersonal)
¹«ÇÑÀÚ¿Í ÀüÇô ´Ù¸£Áö ¾Ê¾Ò´Ù.
| In Palestine,
religious dogma became so crystallized as to jeopardize further
growth; in Greece, human thought became so abstract that the concept
of God resolved itself into a misty vapor of pantheistic speculation
not at all unlike the impersonal Infinity of the Brahman philosophers.
| |
98:2.10 ±×·¯³ª
ÀÌ ½Ã´ë¿¡ º¸Åë »ç¶÷µéÀº ÀÚ¾ÆÀÇ ½ÇÇö°ú Ãß»óÀû ½ÅÀ» °¡¸£Ä¡´Â ±×¸®½º öÇÐÀ» ÀÌÇØÇÒ ¼ö ¾ø¾ú°í, ±×´ÙÁö °ü½Éµµ ¾ø¾ú´Ù.
±×µéÀº ¿ÀÈ÷·Á ±âµµ¸¦ µéÀ» ¼ö ÀÖ´Â, °³ÀÎÀû °ü°è¸¦ ¸Î´Â Çϳª´Ô°ú ÇÔ²², ±¸¿ø¹Þ´Â´Ù´Â ¾à¼ÓÀ» ¸÷½Ã °¥¸ÁÇß´Ù. ±×µéÀº
öÇÐÀÚµéÀ» Ãß¹æÇÏ°í »ì·½ Á¾ÆÄÀÇ ÀÜÀ縦 ¹ÚÇØÇßÀ¸¸ç, ÀÌ µÎ ½ÅÁ¶°¡ ¸¹ÀÌ ¼¯ÀÌ°Ô µÇ¾ú°í, ²ûÂïÇÑ Å½´Ð¿¡ ºüÁ® ½Åºñ Á¾ÆĵéÀº
¾î¸®¼®Àº ÁþÀ» ÀúÁö¸£·Á°í ÁغñÇÏ¿´°í, ½Åºñ±³´Â ±×¶§ ÁöÁßÇØÀÇ ¿©·¯ ³ª¶ó¿¡¼ ¹øÁö°í ÀÖ¾ú´Ù. ¿¤·¹¿ì½Ã½ºÀÇ ºñ¹Ð ÀǽÄÀÌ
¿Ã¸²Çª½º »êÀÇ ¸¸½ÅÀü ¾È¿¡¼ ¼ºÀåÇß°í, ÀÌ°ÍÀº ±×¸®½ºÆÇÀÇ ´Ù»ê ¼þ¹è¿´´Ù; µð¿À´Ï¼ö½ºÀÇ ÀÚ¿¬ ¼þ¹è°¡ ¹ø¼ºÇß´Ù; ±× Á¾Æĵé
°¡¿îµ¥ °¡Àå ³ªÀº °ÍÀº ¿À¸£Æä¿ì½º ´Üü¿´´Âµ¥, ±× µµ´öÀû ¼³±³¿Í ±¸¿øÀ» Áشٴ ¾à¼ÓÀº ¸¹Àº »ç¶÷ÀÇ ¸¶À½À» ²ø¾ú´Ù.
| But the average
men of these times could not grasp, nor were they much interested
in, the Greek philosophy of self-realization and an abstract Deity;
they rather craved promises of salvation, coupled with a personal
God who could hear their prayers. They exiled the philosophers,
persecuted the remnants of the Salem cult, both doctrines having
become much blended, and made ready for that terrible orgiastic
plunge into the follies of the mystery cults which were then overspreading
the Mediterranean lands. The Eleusinian mysteries grew up within
the Olympian pantheon, a Greek version of the worship of fertility;
Dionysus nature worship flourished; the best of the cults was the
Orphic brotherhood, whose moral preachments and promises of salvation
made a great appeal to many. | |
98:2.11 ±¸¿ø¿¡
À̸£´Â ÀÌ »õ·Î¿î ¹æ¹ý, °¨Á¤ÀûÀÌ°í ºÒ°°Àº ÀÌ ÀÇ½Ä ÇàÀ§¿¡ ¿Â ±×¸®½º°¡ ¸»·Áµé¾ú´Ù. ¾î¶² ³ª¶óµµ ±×·¸°Ô ªÀº ½Ã°£¿¡
±×·¸°Ô ³ôÀº ¿¹¼ú öÇÐÀÇ Á¤Á¡À» ÀÌ·çÁö ¸øÇß´Ù; ½ÇÁúÀûÀ¸·Î ½ÅÀÌ ¾øÀÌ, Àΰ£À» ±¸¿øÇÑ´Ù´Â ¾à¼ÓÀÌ ÀüÇô ¾øÀÌ, ±×·¯ÇÑ
Áøº¸µÈ À±¸® ü°è¸¦ ¾Æ¹«µµ ÀÏÂïÀÌ ¸¸µç ÀûÀÌ ¾ø¾ú´Ù; ¹Ù·Î ÀÌ ±×¸®½º Á¾Á·µéÀÌ ½Åºñ±³ÀÇ ¹ÌÄ£ ¼Ò¿ëµ¹ÀÌ ¼ÓÀ¸·Î ¶Ù¾îµç
°Íó·³, ¾î´À ³ª¶óµµ ±×·¸°Ô »¡¸®, ±í°Ô, ¸Í·ÄÈ÷ ±×·¸°Ô ±íÀº ÁöÀû ħü, µµ´öÀû °áÇÌ, ¿µÀû ºó°ïÀ¸·Î °ïµÎ¹ÚÁúÇÏÁö
¾Ê¾Ò´Ù.
| All Greece
became involved in these new methods of attaining salvation, these
emotional and fiery ceremonials. No nation ever attained such heights
of artistic philosophy in so short a time; none ever created such
an advanced system of ethics practically without Deity and entirely
devoid of the promise of human salvation; no nation ever plunged
so quickly, deeply, and violently into such depths of intellectual
stagnation, moral depravity, and spiritual poverty as these same
Greek peoples when they flung themselves into the mad whirl of the
mystery cults. | |
98:2.12 Á¾±³´Â
¿À·§µ¿¾È öÇÐÀû ÁöÁö ¾øÀÌ ¹öÅß¿ÔÁö¸¸, Á¾±³¿Í ¾î¶² °ø°¨(ÍìÊï) ¾øÀÌ ¿À·§µ¿¾È ¹öÅ߿ öÇÐÀº °ÅÀÇ ¾ø´Ù. öÇаú Á¾±³ÀÇ
°ü°è´Â »ý°¢°ú ÇൿÀÇ °ü°è¿Í °°´Ù. ±×·¯³ª Àΰ£ÀÇ ÀÌ»óÀû »óÅ´ öÇФýÁ¾±³¤ý°úÇÐÀÌ ÁöÇý¤ý¹ÏÀ½¤ýüÇèÀÇ ÇÕÃÄÁø ÇàÀ§·Î
ÀÎÇÏ¿©, ÇϳªÀÇ ÀÇ¹Ì ÀÖ´Â ÅëÇÕÀ¸·Î ¿ëÁ¢µÈ´Ù.
| Religions have
long endured without philosophical support, but few philosophies,
as such, have long persisted without some identification with religion.
Philosophy is to religion as conception is to action. But the ideal
human estate is that in which philosophy, religion, and science
are welded into a meaningful unity by the conjoined action of wisdom,
faith, and experience. |
98:4.1 ±×¸®½º¿Í ·Î¸¶ ¼¼°è¿¡¼ ´ë´Ù¼öÀÇ »ç¶÷µéÀº ¿ø½Ã °¡Á·ÀÇ Á¾±³¿Í ±¹°¡ Á¾±³¸¦ ÀÒ¾î¹ö·È°í, ±×¸®½º öÇÐÀÇ ¶æÀ» ÀÌÇØÇÒ ¼ö ¾ø°Å³ª ÀÌÇØÇÏ·Á ÇÏÁö ¾Ê¾Ò±â ¶§¹®¿¡, ÀÌÁýÆ®¿Í ·¹¹ÝÆ®¿¡¼ ¿Â È·ÁÇÏ°í °¨Á¤ÀûÀÎ ½Åºñ±³ Á¾Æĵé·Î °ü½ÉÀ» µ¹·È´Ù. ¼¹ÎµéÀº ±¸¿ø¹Þ´Â´Ù´Â ¾à¼Ó¡ª¿À´Ã Á¾±³Àû À§·Î¸¦ ¹Þ°í Á×Àº µÚ¿¡ ºÒ¸êÇÑ´Ù´Â Èñ¸ÁÀÇ º¸À塪À» ¸÷½Ã °¥¸ÁÇß´Ù. | 4. The Mystery Cults The majority of people in the Graeco-Roman world, having lost their primitive family and state religions and being unable or unwilling to grasp the meaning of Greek philosophy, turned their attention to the spectacular and emotional mystery cults from Egypt and the Levant. The common people craved promises of salvation¡ªreligious consolation for today and assurances of hope for immortality after death. | |
98:4.2 °¡Àå À¯ÇàÇß´ø
¼¼ °³ÀÇ ½Åºñ±³´Â ´ÙÀ½°ú °°´Ù:
| The three mystery
cults which became most popular were: | |
1. Äíº§·¹¿Í ±× ¾Æµé
¾ÆƼ½º¸¦ ¹Ï´Â ÇÁ¸®Áö¾ÆÀÎÀÇ Á¾ÆÄ.
| 1. The Phrygian
cult of Cybele and her son Attis. | |
2. ¿À½Ã¸®½º¿Í ±×
¾î¸Ó´Ï À̽ýº¸¦ ¹Ï´Â ÀÌÁýÆ®ÀÎÀÇ Á¾ÆÄ.
| 2. The Egyptian
cult of Osiris and his mother Isis. | |
3. ÁË ¸¹Àº ÀηùÀÇ
±¸¿øÀÚ¿ä ´ë¼ÓÀÚÀÎ ¹ÌÆ®¶ó¸¦ ¼þ¹èÇÏ´Â À̶õÀÎÀÇ Á¾ÆÄ.
| 3. The Iranian
cult of the worship of Mithras as the savior and redeemer of sinful
mankind. | |
98:4.6 ÇÁ¸®Áö¾ÆÀΰú
ÀÌÁýÆ®ÀÎÀÇ ½Åºñ±³µéÀº ½ÅÀÇ ¾ÆµéÀÌ (°¢°¢ ¾ÆƼ½º¿Í ¿À½Ã¸®½º) Á×À½À» °Þ°í ½Å¼ºÇÑ ÈûÀ¸·Î ºÎÈ° µÇ¾úÀ¸¸ç, ³ª¾Æ°¡¼ ½Åºñ±³¿¡
ÀûÀýÈ÷ ÀÔ±³ÇÏ°í, ½Å(god)ÀÇ Á×À½°ú ºÎÈ° ±â³äÀÏÀ» °æ°ÇÇÏ°Ô ÃàÇÏÇÑ »ç¶÷µéÀº ¸ðµÎ, ÀÌ·¸°Ô ÇÔÀ¸·Î ±×ÀÇ ½Å¼ºÇÑ º»¼º°ú
ºÒ¸êÀ» ÇÔ²² ÇÏ´Â ÀÚ°¡ µÉ °ÍÀ̶ó°í °¡¸£ÃÆ´Ù.
| The Phrygian
and Egyptian mysteries taught that the divine son (respectively
Attis and Osiris) had experienced death and had been resurrected
by divine power, and further that all who were properly initiated
into the mystery, and who reverently celebrated the anniversary
of the god's death and resurrection, would thereby become partakers
of his divine nature and his immortality. | |
98:4.7 ÇÁ¸®Áö¾ÆÀÎÀÇ
¿¹½ÄÀº ´«±æÀ» ²ø¾úÁö¸¸, ¸ð¸êÀûÀ̾ú´Ù; ÇÇ È긮´Â ±×µéÀÇ ÃàÁ¦´Â ÀÌ ·¹¹ÝÆ® ½Åºñ±³µéÀÌ ¾ó¸¶³ª Ÿ¶ôÇÏ°í ¿ø½ÃÀûÀÌ µÇ¾ú´ÂÁö¸¦
º¸¿©ÁØ´Ù. °¡Àå °Å·èÇÑ ³¯Àº °ËÀº ±Ý¿äÀÏ, ¡°ÇÇÀÇ ³¯¡±À̾ú°í, ÀÌ°ÍÀº ¾ÆƼ½º°¡ ½º½º·Î Á×Àº °ÍÀ» ±â³äÇß´Ù. ¾ÆƼ½ºÀÇ
Èñ»ý°ú Á×À½À» 3ÀÏ µ¿¾È ÃàÇÏÇÑ µÚ¿¡, ÃàÁ¦´Â ±×°¡ ´Ù½Ã »ì¾Æ³ °ÍÀ» ±â³äÇÏ¿© ±â»ÝÀ¸·Î ¹Ù²î¾ú´Ù.
| The Phrygian
ceremonies were imposing but degrading; their bloody festivals indicate
how degraded and primitive these Levantine mysteries became. The
most holy day was Black Friday, the "day of blood," commemorating
the self-inflicted death of Attis. After three days of the celebration
of the sacrifice and death of Attis the festival was turned to joy
in honor of his resurrection. | |
98:4.8 À̽ýº¿Í
¿À½Ã¸®½º¸¦ ¼þ¹èÇÏ´Â ÀǽÄÀº ÇÁ¸®Áö¾ÆÀÎÀÇ Á¦»çº¸´Ù ´õ ¼¼·ÃµÇ°í ÀλóÀûÀ̾ú´Ù. ÀÌ ÀÌÁýÆ®ÀÎÀÇ ÀǽÄÀº ¿¾³¯ ³ªÀÏ° ½ÅÀÇ
Àü¼³À» ¹ÙÅÁÀ¸·Î ¸¸µé¾îÁ³´Ù. ÀÌ ½ÅÀº Á×¾ú´Ù°¡ ´Ù½Ã »ì¾Æ³µ´Âµ¥, ÀÌ °³³äÀº ½Ä¹°ÀÌ ¼ºÀåÇÏ´Ù°¡ ±×Ä¡´Â ÀÏÀÌ Çظ¶´Ù µÇÇ®À̵ǰí,
±× µÚ¿¡ º½Ã¶¿¡ ¸ðµç »ì¾Æ ÀÖ´Â ½Ä¹°ÀÌ µÇ»ì¾Æ³ª´Â °ÍÀ» °üÂûÇÑ µ¥¼ À¯·¡Çß´Ù. ÀÌ ½Åºñ±³ Á¦»ç¸¦ ÁؼöÇÏ´Â ±¤¶õ°ú ¿¹½Ä
¶§ÀÇ ¹æÅÁÇÑ Ç⿬Àº ½Å¼ºÀ» ±ú´Ý´Â ¡°¿Á¤¡±À¸·Î À̲ö´Ù°í »ý°¢µÇ¾ú´Âµ¥, ¶§¶§·Î ¾ÆÁÖ ¿ª°Ü¿ü´Ù.
| The rituals
of the worship of Isis and Osiris were more refined and impressive
than were those of the Phrygian cult. This Egyptian ritual was built
around the legend of the Nile god of old, a god who died and was
resurrected, which concept was derived from the observation of the
annually recurring stoppage of vegetation growth followed by the
springtime restoration of all living plants. The frenzy of the observance
of these mystery cults and the orgies of their ceremonials, which
were supposed to lead up to the "enthusiasm" of the realization
of divinity, were sometimes most revolting. |
98:5.1 ÇÁ¸®Áö¾Æ¿Í ÀÌÁýÆ®ÀÇ ½Åºñ±³µéÀº °á±¹ ¸ðµç ½Åºñ Á¾ÆÄ °¡¿îµ¥ °¡Àå Å« ¹ÌÆ®¶ó Á¾ÆÄ¿¡ ¹«¸À» ²Ý¾ú´Ù. ¹ÌÆ®¶ó Á¾ÆÄ´Â ³ÐÀº ±¤¹üÀ§ÇÑ Àΰ£ º»¼º¿¡ È£¼ÒÇß°í, Á¡Â÷ ±× ÀÌÀüÀÇ µÎ Á¾Æĸ¦ ´ëüÇß´Ù. ¹ÌÆ®¶ó±³´Â ·¹¹ÝÆ®¿¡¼ ¸ðÁýÇÑ ¿©·¯ ·Î¸¶ ±º´ÜÀÇ ÀüÆĸ¦ ÅëÇØ ·Î¸¶ Á¦±¹ Àü¿ª¿¡ ÆÛÁ³´Âµ¥, ±×µéÀÌ °¡´Â °÷¸¶´Ù ÀÌ ¹ÏÀ½À» °¡Áö°í ´Ù³æ±â ¶§¹®ÀÌ´Ù. ±×¸®°í ÀÌ »õ·Î¿î Á¾±³ÀǽÄÀº ¸ÕÀú ÀÖ¾ú´ø ½Åºñ Á¾Æĵ麸´Ù Å©°Ô °³¼±µÈ °ÍÀ̾ú´Ù. | 5. The Cult of Mithras The Phrygian and Egyptian mysteries eventually gave way before the greatest of all the mystery cults, the worship of Mithras. The Mithraic cult made its appeal to a wide range of human nature and gradually supplanted both of its predecessors. Mithraism spread over the Roman Empire through the propagandizing of Roman legions recruited in the Levant, where this religion was the vogue, for they carried this belief wherever they went. And this new religious ritual was a great improvement over the earlier mystery cults. | |
98:5.2 ¹ÌÆ®¶ó
Á¾ÆÄ´Â À̶õ¿¡¼ »ý°Ü³µ°í, Á¶·Î¾Æ½ºÅÍ ÃßÁ¾ÀÚµéÀÇ È£ÀüÀû ¹Ý´ë°¡ ÀÖ¾ú´Âµ¥µµ ±× °íÇâ¿¡¼ ¿À·¡ ¹öƼ¾ú´Ù. ±×·¯³ª ¹ÌÆ®¶ó±³°¡
·Î¸¶¿¡ µµÂøÇßÀ» ¶§, ÀÌ Á¾ÆÄ´Â Á¶·Î¾Æ½ºÅÍÀÇ °¡¸£Ä§ °¡¿îµ¥ ¸¹Àº °ÍÀ» Èí¼öÇÏ¿© Å©°Ô °³¼±µÇ¾ú´Ù. ÁÖ·Î ¹ÌÆ®¶ó Á¾Æĸ¦
ÅëÇؼ, Á¶·Î¾Æ½ºÅÍÀÇ Á¾±³´Â ³ªÁß¿¡ ³ªÅ¸³ª´Â ±âµ¶±³¿¡ ¿µÇâÀ» ¹ÌÃÆ´Ù.
| The cult of
Mithras arose in Iran and long persisted in its homeland despite
the militant opposition of the followers of Zoroaster. But by the
time Mithraism reached Rome, it had become greatly improved by the
absorption of many of Zoroaster's teachings. It was chiefly through
the Mithraic cult that Zoroaster's religion exerted an influence
upon later appearing Christianity. | |
98:5.3 ¹ÌÆ®¶ó
Á¾±³´Â Å« ¹ÙÀ§¿¡ ±â¿øÀ» µÎ¾úÀ¸¸ç, ¿ë°¨ÇÑ °øÀûÀ» ¼¼¿ì°í, ±×ÀÇ È»ì·Î ¸ÂÀº ¹ÙÀ§¿¡¼ ¹°ÀÌ »Õ¾îÁ® ³ª¿À°Ô ¸¸µç È£ÀüÀû
½ÅÀ» ¹¦»çÇß´Ù. ¹ÌÆ®¶ó´Â Ưº°È÷ ¸¸µé¾îÁø ¹è¸¦ Ÿ°í È«¼ö¿¡¼ Å»ÃâÇÏ°í, Çϴ÷Π¿Ã¶ó°¡±â Àü¿¡ žç½Å°ú ÇÔ²² ÃàÁ¦¸¦
¹úÀÌ´Â ÃÖÈÄÀÇ ¸¸ÂùÀÌ ÀÖ¾ú´Ù. ÀÌ Å¾ç½Å, °ð ¼Ö ÀκòÅõ½º´Â[2] Á¶·Î¾Æ½ºÅͱ³ÀÇ ¾Æ¿ì¶ó ¸¶Áî´Ù¶ó´Â ½Å(deity)
°³³äÀÌ ÅðÈÇÑ °ÍÀÌ´Ù. ¹ÌÆ®¶ó´Â žç½ÅÀÌ ¾îµÒÀÇ ½Å°ú ¹úÀÎ ½Î¿ò¿¡¼ »ì¾Æ³²Àº, žç½ÅÀÇ Åõ»ç·Î »ý°¢µÇ¾ú´Ù. ¹ÌÆ®¶ó´Â
½ÅÈ¿¡ ³ª¿À´Â ½Å¼ºÇÑ È²¼Ò¸¦ Á×ÀÎ °ø·Î¸¦ ÀÎÁ¤¹Þ¾Æ, ³ôÀº ½Åµé(gods) »çÀÌ¿¡¼ Àΰ£À» À§ÇØ ÁßÀçÀÇ ÁöÀ§¿¡ ¿À¸£°Ô
µÇ¾ú´Ù.
*°¢ÁÖ[2] ¼Ö ÀκòÅõ½º (Sol Invictus) : ¹«ÀûÀÇ Å¾çÀ̶ó´Â ¶æ. | The Mithraic
cult portrayed a militant god taking origin in a great rock, engaging
in valiant exploits, and causing water to gush forth from a rock
struck with his arrows. There was a flood from which one man escaped
in a specially built boat and a last supper which Mithras celebrated
with the sun-god before he ascended into the heavens. This sun-god,
or Sol Invictus, was a degeneration of the Ahura-Mazda deity concept
of Zoroastrianism. Mithras was conceived as the surviving champion
of the sun-god in his struggle with the god of darkness. And in
recognition of his slaying the mythical sacred bull, Mithras was
made immortal, being exalted to the station of intercessor for the
human race among the gods on high. | |
98:5.4 ÀÌ Á¾ÆÄÀÇ
½ÅÀÚµéÀº µ¿±¼°ú ±âŸ ºñ¹Ð Àå¼Ò¿¡¼ ¿¹¹è¸¦ µå·È°í, Âù¼ÛÀ» ºÎ¸£°í ¸¶¹ý ÁÖ¹®À» Áß¾ó°Å¸®¸ç, Èñ»ýÀ¸·Î ¹ÙÄ£ µ¿¹°ÀÇ °í±â¸¦
¸Ô°í ÇǸ¦ ¸¶¼Ì´Ù. ±×µéÀº ÇÏ·ç¿¡ ¼¼ ¹ø ¿¹¹è¸¦ µå·È°í, ÁÖ¸¶´Ù žç½ÅÀÇ ³¯¿¡ Ưº° ¿¹½ÄÀÌ ÀÖ°í, Çظ¶´Ù ¹ÌÆ®¶ó ÃàÁ¦,
12¿ù 25ÀÏ¿¡ Àüü¿¡¼ °¡Àå °øµéÀÎ Çà»ç°¡ ÀÖ¾ú´Ù. ¼ºÂùÀ» ¸Ô´Â °ÍÀº ¿µ»ýÀ» º¸ÀåÇߴµ¥, Áï Á×Àº µÚ¿¡ ¹ÌÆ®¶óÀÇ
Ç°À¸·Î ¹Ù·Î °¡¼, °Å±â¼ ½ÉÆÇÇÏ´Â ³¯±îÁö ´õ¾ø´Â Çູ ¼Ó¿¡¼ ¸Ó¹«¸£´Â °ÍÀÌ´Ù. ½ÉÆÇÇÏ´Â ³¯¿¡ ¹ÌÆ®¶óÀÇ ÇÏ´Ã ¿¼è´Â
Ãæ½ÇÇÑ ÀÚµéÀ» ¹Þ¾ÆµéÀ̱â À§ÇÏ¿© õ±¹ÀÇ ´ë¹®À» ¿°í, ´ÙÀ½¿¡ »ì¾Æ ÀÖ´Â ÀÚ¿Í Á×Àº ÀÚ Áß¿¡¼ ¼¼·Ê¹ÞÁö ¾ÊÀº ÀÚµéÀº
¸ðµÎ, ¹ÌÆ®¶ó°¡ Áö±¸·Î µ¹¾Æ¿À¸é ¸ê¸ÁÇÒ °ÍÀ̾ú´Ù. ³²ÀÚ´Â Á×À¸¸é ÀçÆÇÀ» ¹ÞÀ¸·Á°í ¹ÌÆ®¶óÀÇ ¾ÕÀ¸·Î °¡°í, ¼¼»óÀÌ ³¡³¯
¶§ ¹ÌÆ®¶ó´Â ¸ðµç Á×Àº ÀÚ¸¦ ¹«´ý¿¡¼ ºÒ·¯³»¾î ¸¶Áö¸· ½ÉÆÇÀ» ¹Þ°Ô Çϸ®¶ó°í °¡¸£ÃÆ´Ù. »ç¾ÇÇÑ ÀÚ´Â ºÒ·Î ¸ê¸ÁÇÏ°í,
ÀǷοî ÀÚ´Â ¹ÌÆ®¶ó¿Í ÇÔ²² ¿µ¿øÈ÷ ÅëÄ¡ÇÏ´Â °ÍÀÌ´Ù.
| The adherents
of this cult worshiped in caves and other secret places, chanting
hymns, mumbling magic, eating the flesh of the sacrificial animals,
and drinking the blood. Three times a day they worshiped, with special
weekly ceremonials on the day of the sun-god and with the most elaborate
observance of all on the annual festival of Mithras, December twenty-fifth.
It was believed that the partaking of the sacrament ensured eternal
life, the immediate passing, after death, to the bosom of Mithras,
there to tarry in bliss until the judgment day. On the judgment
day the Mithraic keys of heaven would unlock the gates of Paradise
for the reception of the faithful; whereupon all the unbaptized
of the living and the dead would be annihilated upon the return
of Mithras to earth. It was taught that, when a man died, he went
before Mithras for judgment, and that at the end of the world Mithras
would summon all the dead from their graves to face the last judgment.
The wicked would be destroyed by fire, and the righteous would reign
with Mithras forever. | |
98:5.5 óÀ½¿¡
ÀÌ°ÍÀº ³²ÀÚ¸¸À» À§ÇÑ Á¾±³¿´°í, ½ÅÀÚµéÀÌ ¿¬¼ÓÀûÀ¸·Î °³Á¾ÇÒ ¼ö ÀÖ´Â ÀÏ°ö °¡Áö ´Ù¸¥ ¼ø¼°¡ ÀÖ¾ú´Ù. ÀÌÈÄ ½ÅÀÚµéÀÇ
¾Æ³»µé°ú µþµéÀº ¹ÌÆ®¶ó±³ÀÇ ½ÅÀüµé°ú ÀÎÁ¢ÇÑ Å« ¾î¸Ó´ÏÀÇ ¼ºÀü¿¡ µé¾î°¥ ¼ö ÀÖ¾ú´Ù. ¿©ÀÚµéÀÇ Á¦»ç´Â ¹ÌÆ®¶ó±³ÀÇ Àǽİú
¾ÆƼ½ºÀÇ ¾î¸Ó´Ï Äíº§·¹¸¦ ¹Ï´Â ÇÁ¸®Áö¾Æ Á¾ÆÄ ¿¹½ÄÀÇ È¥ÇÕÀ̾ú´Ù.
| At first it
was a religion only for men, and there were seven different orders
into which believers could be successively initiated. Later on,
the wives and daughters of believers were admitted to the temples
of the Great Mother, which adjoined the Mithraic temples. The women's
cult was a mixture of Mithraic ritual and the ceremonies of the
Phrygian cult of Cybele, the mother of Attis. |
98:6.1 ½Åºñ Á¾Æĵé°ú ±âµ¶±³°¡ µîÀåÇϱâ Àü, °³ÀÎÀû Á¾±³´Â ºÏ¾ÆÇÁ¸®Ä«¿Í À¯·´ÀÇ ¹®¸íÈµÈ ³ª¶óµé¿¡¼ µ¶¸³µÈ Á¦µµ·Î¼ ¹ßÀüÇϱ⠾î·Á¿ü´Ù; Á¾±³´Â ¿ÀÈ÷·Á °¡Á·, µµ½Ã ±¹°¡, Á¤Ä¡¿Í Á¦±¹ÀÇ ÀÏÀ̾ú´Ù. ±×¸®½ºÀεéÀº °áÄÚ Áß¾ÓÁý±ÇÀûÀÎ ¿¹¹è ü°è¸¦ ¹ßÀü½ÃÅ°Áö ¾Ê¾Ò´Ù; ÀǽÄÀº Áö¿ª¿¡ ±¹ÇѵǾú°í, »çÁ¦Á÷µµ ¾ø¾ú°í, ¡°½Å¼ºÇÑ Ã¥¡±µµ ¾ø¾ú´Ù. ·Î¸¶Àΰú ºñ½ÁÇÏ°Ô ±×µéÀÇ Á¾±³ Á¦µµ´Â »ó±Þ µµ´ö ¹× ¿µÀû °¡Ä¡ ±âÁØÀ» º¸Á¸Çϱâ À§ÇÑ °·ÂÇÑ ÃßÁø ¸Åü°¡ ¾ø¾ú´Ù. Á¾±³ÀÇ Á¦µµÈ°¡ º¸Åë ±× ¿µÀû ÁúÀ» ¶³¾î¶ß¸° °ÍÀÌ »ç½ÇÀÌÁö¸¸, Áö±Ý±îÁö ¾î¶² Á¾±³µµ Å©µç ÀÛµç ¾î´À Á¤µµ Á¦µµÀû Á¶Á÷ÀÇ µµ¿òÀÌ ÀÖ¾ú±â ¶§¹®¿¡ ¼º°øÇß´Ù´Â °Íµµ »ç½ÇÀÌ´Ù. | 6. Mithraism and Christianity Prior to the coming of the mystery cults
and Christianity, personal religion hardly developed as an independent
institution in the civilized lands of North Africa and Europe;
it was more of a family, city-state, political, and imperial affair.
The Hellenic Greeks never evolved a centralized worship system;
the ritual was local; they had no priesthood and no "sacred
book." Much as the Romans, their religious institutions lacked
a powerful driving agency for the preservation of higher moral
and spiritual values. While it is true that the institutionalization
of religion has usually detracted from its spiritual quality,
it is also a fact that no religion has thus far succeeded in surviving
without the aid of institutional organization of some degree,
greater or lesser. | |
98:6.2 µû¶ó¼
¼¾çÀÇ Á¾±³´Â ȸÀÇÆÄ, °ßÀ¯ÇÐÆÄ, Äè¶ôÁÖÀÇÆÄ, ±Ý¿åÁÖÀÇÆÄÀÇ ½Ã´ë±îÁö ¾àÇØÁ³Áö¸¸, ¹«¾ùº¸´Ù Áß¿äÇÑ °ÍÀº, ¹ÌÆ®¶ó±³¿Í
¹Ù¿ïÀÇ »õ·Î¿î Á¾±³ ±âµ¶±³°¡ ´ë´ÜÇÑ °æÀïÀ» ¹úÀÌ´ø ½Ã´ë±îÁö, ¼¾çÀÇ Á¾±³´Â ½Ãµé°í ÀÖ¾ú´Ù.
| Occidental
religion thus languished until the days of the Skeptics, Cynics,
Epicureans, and Stoics, but most important of all, until the times
of the great contest between Mithraism and Paul's new religion of
Christianity. | |
98:6.3 ±â¿øÈÄ
3¼¼±â¿¡, ¹ÌÆ®¶ó±³¿Í ±âµ¶±³ÀÇ ±³È¸´Â °Ñ¸ð½À°ú ÀǽÄÀÇ Æ¯¼ºÀÌ ¹«Ã´ ºñ½ÁÇß´Ù. ±×·¯ÇÑ ¿¹¹è Àå¼ÒÀÇ ´ëºÎºÐÀº ¶¥ ¹Ø¿¡
ÀÖ¾ú°í, µÎ Á¾±³ÀÇ Á¦´Ü ¹è°æÀº ÁË·Î ÀúÁÖ¹ÞÀº Àηù¿¡°Ô ±¸¿øÀ» °¡Á®¿Â ±¸¼¼ÁÖ°¡ °íÅë¹Þ´Â °ÍÀ» ´Ù¾çÇÏ°Ô ±×·È´Ù.
| During the
third century after Christ, Mithraic and Christian churches were
very similar both in appearance and in the character of their ritual.
A majority of such places of worship were underground, and both
contained altars whose backgrounds variously depicted the sufferings
of the savior who had brought salvation to a sin-cursed human race.
| |
98:6.4 ¼ºÀüÀ¸·Î
µé¾î°¡¸é¼ ¼Õ°¡¶ôÀ» °Å·èÇÑ ¹°¿¡ ´ã±×´Â °ÍÀÌ ¾ðÁ¦³ª ¹ÌÆ®¶ó±³ ½ÅÀÚµéÀÇ °ü½ÀÀ̾ú´Ù. ¾î´À ±¸¿ª¿¡´Â ÇѶ§ µÎ Á¾±³¿¡ ¼ÓÇÑ
ÀÚµéÀÌ ÀÖ¾ú±â ¶§¹®¿¡, ±×µéÀº ·Î¸¶ ±Ùó¿¡ ÀÖ´Â ´ë´Ù¼öÀÇ ±âµ¶±³ ±³È¸¿¡ ÀÌ °ü½ÀÀ» µé¿©¿Ô´Ù. µÎ Á¾±³°¡ ¼¼·Ê¸¦ ÀÌ¿ëÇß°í,
»§°ú Æ÷µµÁÖ·Î µÈ ¼ºÂùÀ» ¸Ô¾ú´Ù. ¹ÌÆ®¶ó¿Í ¿¹¼öÀÇ ÀÎÇ°Àº º°µµ·Î ÇÏ°í, ¹ÌÆ®¶ó±³¿Í ±âµ¶±³ÀÇ ÇÑ °¡Áö Å« Â÷ÀÌÁ¡Àº,
Çϳª´Â ±º±¹ÁÖÀǸ¦ °í¾çÇß°í, ´Ù¸¥ Çϳª´Â Áö³ªÄ¡°Ô ÆòÈÀûÀ̾ú´Ù. (ÈÄÀÏ¿¡ ±âµ¶±³¸¦ Á¦¿ÜÇÏ°í) ´Ù¸¥ Á¾±³µéÀ» ¹¬ÀÎÇÑ
°ÍÀÌ ¹ÌÆ®¶ó±³ÀÇ ¸¶Áö¸· ÆĸêÀ» °¡Á®¿Ô´Ù. ±×·¯³ª µÑ »çÀÌÀÇ ½Î¿ò¿¡¼ °áÁ¤Àû ¿äÀÎÀº ¿©ÀÚµéÀÌ ±âµ¶±³ ½Å¾Ó¿¡¼ ¿ÏÀüÈ÷
Ä£±³Çϵµ·Ï Çã¶ôµÈ °ÍÀÌ´Ù.
| Always had
it been the practice of Mithraic worshipers, on entering the temple,
to dip their fingers in holy water. And since in some districts
there were those who at one time belonged to both religions, they
introduced this custom into the majority of the Christian churches
in the vicinity of Rome. Both religions employed baptism and partook
of the sacrament of bread and wine. The one great difference between
Mithraism and Christianity, aside from the characters of Mithras
and Jesus, was that the one encouraged militarism while the other
was ultrapacific. Mithraism's tolerance for other religions (except
later Christianity) led to its final undoing. But the deciding factor
in the struggle between the two was the admission of women into
the full fellowship of the Christian faith. | |
98:6.5 °á±¹ ¸í¸ñ»ó
±âµ¶±³ ½Å¾ÓÀÌ ¼¾çÀ» Áö¹èÇß´Ù. ±×¸®½º öÇÐÀº À±¸®Àû °¡Ä¡ °³³äÀ» Á¦°øÇß´Ù; ¹ÌÆ®¶ó±³´Â ¿¹¹è ÀǽÄÀÇ Áؼö; ±×¸®°í
±âµ¶±³´Â ±×ó·³ µµ´öÀû, »çȸÀû °¡Ä¡¸¦ º¸Á¸ÇÏ´Â ±â¼úÀ» Á¦°øÇß´Ù.
| In the end
the nominal Christian faith dominated the Occident. Greek philosophy
supplied the concepts of ethical value; Mithraism, the ritual of
worship observance; and Christianity, as such, the technique for
the conservation of moral and social values. |
98:7.1 âÁ¶ ¾ÆµéÀº ¼º³ Çϳª´ÔÀ» ÈÇؽÃÅ°·Á°í
ÇÊ»ç À°Ã¼ÀÇ ¸ð½ÀÀ» ÀÔ°í ÀÚ½ÅÀ» À¯¶õ½Ã¾Æ Àηù¿¡°Ô ¼ö¿©ÇÑ °ÍÀÌ ¾Æ´Ï¶ó, ¿ÀÈ÷·Á ¸ðµç Àηù°¡ ¾Æ¹öÁöÀÇ »ç¶ûÀ» ÀνÄÇÏ°í
±×µéÀÌ Çϳª´ÔÀÇ ¾ÆµéÀÓÀ» ±ú´Ýµµ·Ï ¼³µæÇÏ·Á´Â °ÍÀ̾ú´Ù. °á±¹, ¼ÓÁË ±³¸®ÀÇ Å« ¿ËÈ£ÀÚµµ ÀÌ Áø¸®¸¦ ¾ó¸¶Å ±ú´Þ¾Ò´Âµ¥,
±×°¡ ÀÌ·¸°Ô ¼±¾ðÇ߱⠶§¹®ÀÌ´Ù: ¡°Çϳª´ÔÀº ÀڽŰú ¼¼»óÀ» ÈÇؽÃÅ°´Â ÀÌ ±×¸®½ºµµ ¾È¿¡ °è½Å´Ù.¡±[3] | 7. The Christian Religion A Creator Son did not incarnate in the likeness of mortal flesh and bestow himself upon the humanity of Urantia to reconcile an angry God but rather to win all mankind to the recognition of the Father's love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine realized something of this truth, for he declared that "God was in Christ reconciling the world to himself." | |
98:7.2 ±âµ¶±³ÀÇ
±â¿ø°ú ÀüÆĸ¦ ´Ù·ç´Â °ÍÀº ÀÌ ³í¹®ÀÇ ¹üÀ§°¡ ¾Æ´Ï´Ù. ±âµ¶±³°¡ ³ª»ç·¿ ¿¹¼ö¶ó´Â Àι°À» À§ÁÖ·Î ¼¼¿öÁ³´Ù°í ¸»ÇÏ´Â °ÍÀ¸·Î
ÃæºÐÇϸç, ±×´Â »ç¶÷À¸·Î À°½ÅÈÇÑ, ³×¹Ùµ·ÀÇ ¹Ì°¡¿¤ ¾Æµé, À¯¶õ½Ã¾Æ¿¡¼´Â ±×¸®½ºµµ, Áï ±â¸§ ºÎ¾î °Å·èÇÏ°Ô µÈ ÀÚ·Î
¾Ë·ÁÁ³´Ù. ÀÌ °¥¸±¸® »ç¶÷À» µû¸£´ø ÀÚµéÀÌ ±âµ¶±³¸¦ ·¹¹ÝÆ®¿Í ¼¾ç¿¡ µÎ·ç Æ۶߷Ȱí, ±×µéÀÇ ¼±±³ÇÏ´Â ¿½ÉÀº ¾Æ½Ã¾Æ¿¡¼
°°Àº ½Ã´ë¿¡ »ì´ø ÁøÁöÇÑ »ç¶÷µé, ºÒ±³¸¦ °¡¸£ÃÆ´ø ¼±»ýµé »Ó ¾Æ´Ï¶ó, ¶Ù¾î³ ¼±±¸ÀÚ, °ð ¼Â Á·¼Ó°ú »ì·½ »ç¶÷µéÀÇ
¿½É¿¡ ÇÊÀûÇÏ¿´´Ù.
| It is not
the province of this paper to deal with the origin and dissemination
of the Christian religion. Suffice it to say that it is built around
the person of Jesus of Nazareth, the humanly incarnate Michael Son
of Nebadon, known to Urantia as the Christ, the anointed one. Christianity
was spread throughout the Levant and Occident by the followers of
this Galilean, and their missionary zeal equaled that of their illustrious
predecessors, the Sethites and Salemites, as well as that of their
earnest Asiatic contemporaries, the Buddhist teachers. | |
98:7.3 À¯¶õ½Ã¾Æ
»ç¶÷µéÀÇ ÇÑ ¹ÏÀ½ÀÇ Ã¼°è·Î¼ ±âµ¶±³´Â ´ÙÀ½ÀÇ °¡¸£Ä§, ¿µÇâµé, ¹ÏÀ½µé, Á¾Æĵé, ±×¸®°í °³ÀÎÀÇ °³º°Àû ŵµ°¡ º¹ÇյǾî
»ý°Ü³µ´Ù:
| The Christian
religion, as a Urantian system of belief, arose through the compounding
of the following teachings, influences, beliefs, cults, and personal
individual attitudes: | |
1. ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§,
ÀÌ°ÍÀº Áö³ 4õ ³â µ¿¾È¿¡ »ý°Ü³, ¼¾ç°ú µ¿¾çÀÇ ¸ðµç Á¾±³¿¡ ±âº» ¿ä¼ÒÀÌ´Ù.
| 1. The Melchizedek
teachings, which are a basic factor in all the religions of Occident
and Orient that have arisen in the last four thousand years. | |
2. È÷ºê¸®ÀÎÀÇ µµ´ö¤ýÀ±¸®¤ý½ÅÇÐÀÇ
ü°è, ±×¸®°í ¼·¸®¿Í ÃÖ°íÀÇ ¾ß¿þ¸¦ ¹Ï´Â ½Å¾Ó.
| 2. The Hebraic
system of morality, ethics, theology, and belief in both Providence
and the supreme Yahweh. | |
3. Á¶·Î¾Æ½ºÅͱ³ÀÇ
¿ìÁÖÀÇ ¼±°ú ¾ÇÀÌ ½Î¿î´Ù´Â °³³äÀº ÀÌ¹Ì À¯´ë±³¿Í ¹ÌÆ®¶ó±³ ¸ðµÎ¿¡ ±× ÈçÀûÀ» ³²°å´Ù. ¹ÌÆ®¶ó±³¿Í ±âµ¶±³ »çÀÌÀÇ ÅõÀï¿¡
µû¸¥ ¿À·¡ À̾îÁø Á¢ÃËÀ» ÅëÇؼ, À̶õ ¼±ÁöÀÚÀÇ ±³¸®´Â Çï¶óÈµÇ°í ¶óÆ¾ÈµÈ Çؼ®ÆÇ¿¡ ´ã±ä ¿¹¼öÀÇ °¡¸£Ä§ÀÇ ±³¸®, ½ÅÁ¶,
¿ìÁÖ·ÐÀ» ÀÌ·ç´Â ½ÅÇаú öÇÐÀû ¸ð½À°ú ±¸Á¶¸¦ °áÁ¤ÇÏ´Â µ¥ Áß¿äÇÑ ¿ä¼Ò°¡ µÇ¾ú´Ù.
| 3. The Zoroastrian
conception of the struggle between cosmic good and evil, which had
already left its imprint on both Judaism and Mithraism. Through
prolonged contact attendant upon the struggles between Mithraism
and Christianity, the doctrines of the Iranian prophet became a
potent factor in determining the theologic and philosophic cast
and structure of the dogmas, tenets, and cosmology of the Hellenized
and Latinized versions of the teachings of Jesus. | |
4. ½Åºñ±³, ƯÈ÷
¹ÌÆ®¶ó±³, ±×·¯³ª ¶ÇÇÑ ÇÁ¸®Áö¾Æ Á¾ÆÄ¿¡ ÀÖ´Â Å« ¾î¸Ó´Ï ¼þ¹è. ¿¹¼ö°¡ À¯¶õ½Ã¾Æ¿¡¼ ž´Ù´Â Àü¼³Á¶Â÷ À̶õÀÇ ±¸¼¼ÁÖÀÌÀÚ
¿µ¿õ ¹ÌÆ®¶ó°¡ ±âÀûÀ¸·Î Ãâ»ýÇß´Ù´Â ·Î¸¶½Ä Çؼ®¿¡ ¹°µé°Ô µÇ¾ú´Ù. ¹ÌÆ®¶ó°¡ ¶¥¿¡ ¿Â °ÍÀº, ¼±¹°À» µé°í¼, ´Ù°¡¿À´Â
ÀÌ »ç°Ç¿¡ °üÇÏ¿© õ»çµéÀÇ ÅëÁö¸¦ ¹ÞÀº ¸ñÀÚ, ¼Õ²ÅÀ» ¼ö ÀÖ´Â ¸î¸î ¸ñÀڵ鸸 ±¸°æÇß´Ù°í »ý°¢µÇ¾ú´Ù.
| 4. The mystery
cults, especially Mithraism but also the worship of the Great Mother
in the Phrygian cult. Even the legends of the birth of Jesus on
Urantia became tainted with the Roman version of the miraculous
birth of the Iranian savior-hero, Mithras, whose advent on earth
was supposed to have been witnessed by only a handful of gift-bearing
shepherds who had been informed of this impending event by angels.
| |
5. ¿ä¼ÁÀÇ ¾Æµé ¿ä¼ö¾Æ°¡
ÀλýÀ» »ê ¿ª»çÀû »ç½Ç, ¿µÈ·Ó°Ô µÈ ±×¸®½ºµµ, °ð Çϳª´ÔÀÇ ¾ÆµéÀÎ ³ª»ç·¿ ¿¹¼öÀÇ ½Çü.
| 5. The historic
fact of the human life of Joshua ben Joseph, the reality of Jesus
of Nazareth as the glorified Christ, the Son of God. | |
6. Ÿ¸£¼ö½º ¹Ù¿ïÀÇ
°³ÀÎÀû °üÁ¡. ¹ÌÆ®¶ó±³´Â ¹Ù¿ïÀÌ ¼Ò³âÀ̾úÀ» ¶§ Ÿ¸£¼ö½º¿¡¼ Áö¹èÀû Á¾±³¿´´Ù´Â °ÍÀ» ±â·ÏÇØ¾ß ÇÑ´Ù. ¹Ù¿ïÀº ±×°¡ °³Á¾ÇÑ
»ç¶÷µé¿¡°Ô ÁÁÀº ¶æÀ¸·Î ¾´ ÆíÁöµéÀÌ ¾ðÁ¨°¡ ÈÄÀÏ¿¡ ±âµ¶±³ ½ÅÀÚµéÀÌ ¡°Çϳª´ÔÀÇ ¸»¾¸¡±À¸·Î ¿©±æ °ÍÀ̶ó ²Þµµ ²ÙÁö ¾Ê¾Ò´Ù.
¼±ÀÇ·Î ¾´ ±×·¯ÇÑ ¼±»ýµéÀÇ ±â·ÏÀ» Èļ¼¿¡ À̾î¹ÞÀº »ç¶÷µéÀÌ ÀÌ¿ëÇÑ Ã¥ÀÓÀ» ±× ¼±»ýµé¿¡°Ô ¹°¾î¼´Â ¾È µÈ´Ù.
| 6. The personal
viewpoint of Paul of Tarsus. And it should be recorded that Mithraism
was the dominant religion of Tarsus during his adolescence. Paul
little dreamed that his well-intentioned letters to his converts
would someday be regarded by still later Christians as the "word
of God." Such well-meaning teachers must not be held accountable
for the use made of their writings by later-day successors. | |
7. ¾Ë·º»êµå¸®¾Æ¿Í
¾ÈƼ¿Á¿¡¼ºÎÅÍ ±×¸®½º¸¦ °ÅÃÄ ½Ã¶óÅ¥½º¿Í ·Î¸¶¿¡ À̸£±â±îÁö Áö¹èÇß´ø, Çï¶ó ¹ÎÁ·µéÀÇ Ã¶ÇÐÀû »ý°¢. ±×¸®½ºÀÎÀÇ Ã¶ÇÐÀº
´ç´ëÀÇ ¾î´À ´Ù¸¥ Á¾±³ ü°èº¸´Ù ¹Ù¿ïÆÇÀÇ ±âµ¶±³¿Í ´õ Á¶ÈµÇ¾ú°í, ¼¾ç¿¡¼ ±âµ¶±³ÀÇ ¼º°ø¿¡ Áß¿äÇÑ ¿äÀÎÀÌ µÇ¾ú´Ù.
±×¸®½º öÇÐÀº ¹Ù¿ïÀÇ ½ÅÇаú ÇÔ²², ¾ÆÁ÷µµ À¯·´ »ç¶÷ÀÇ À±¸®Àû ±âÃʸ¦ ÀÌ·é´Ù.
| 7. The philosophic
thought of the Hellenistic peoples, from Alexandria and Antioch
through Greece to Syracuse and Rome. The philosophy of the Greeks
was more in harmony with Paul's version of Christianity than with
any other current religious system and became an important factor
in the success of Christianity in the Occident. Greek philosophy,
coupled with Paul's theology, still forms the basis of European
ethics. | |
98:7.11 ¿¹¼öÀÇ
º»·¡ °¡¸£Ä§Àº ¼¾ç¿¡ ÆÄ°íµéÀÚ ¼±¸ÈµÇ¾ú°í, ¼¾çȵǸé¼, ¸ðµç ÀÎÁ¾°ú Á¾·ùÀÇ »ç¶÷µé¿¡°Ô º¸ÆíÀûÀ¸·Î È£¼ÒÇÏ´Â ÀáÀç·ÂÀ»
Àұ⠽ÃÀÛÇß´Ù. ¿À´Ã³¯ÀÇ ±âµ¶±³´Â ¹éÀÎÁ¾ÀÇ »çȸ¤ý°æÁ¦¤ýÁ¤Ä¡ °ü½À¿¡ Àß ÀûÀÀµÈ Á¾±³°¡ µÇ¾ú´Ù. ¿¹¼öÀÇ Á¾±³°¡ µÇ±â¸¦
±×¸¸µÐ Áö ¿À·¡µÇ¾úÁö¸¸, ±× °¡¸£Ä§ÀÇ ±æÀ» ¼º½ÇÇÏ°Ô µû¸£·Á°í ¾Ö¾²´Â ±×·¯ÇÑ °³Àε鿡°Ô ¿©ÀüÈ÷ ¿ë°¨ÇÏ°Ô, ¿¹¼ö¿¡ ´ëÇÑ
¾Æ¸§´Ù¿î Á¾±³·Î ¹¦»çÇÏ°í ÀÖ´Ù. Çϳª´ÔÀ¸·ÎºÎÅÍ ¸Þ½Ã¾Æ·Î ±â¸§ ºÎÀ½À» ¹ÞÀº ±×¸®½ºµµ·Î¼ ¿¹¼ö¿¡°Ô ¿µ±¤À» µ¹·ÈÀ¸³ª, ÁÖÀÇ
°³ÀÎÀûÀÎ º¹À½: Çϳª´ÔÀÌ ¾Æ¹öÁö°¡ µÇ°í ¸ðµç »ç¶÷ÀÌ ¿ìÁÖÀû ÇüÁ¦ÀÓÀ» ´ëºÎºÐ Àؾî¹ö·È´Ù.
| As the original
teachings of Jesus penetrated the Occident, they became Occidentalized,
and as they became Occidentalized, they began to lose their potentially
universal appeal to all races and kinds of men. Christianity, today,
has become a religion well adapted to the social, economic, and
political mores of the white races. It has long since ceased to
be the religion of Jesus, although it still valiantly portrays a
beautiful religion about Jesus to such individuals as sincerely
seek to follow in the way of its teaching. It has glorified Jesus
as the Christ, the Messianic anointed one from God, but has largely
forgotten the Master's personal gospel: the Fatherhood of God and
the universal brotherhood of all men. | |
98:7.12 ÀÌ°ÍÀÌ
À¯¶õ½Ã¾Æ¿¡¼ ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ÀÌ °¡¸£Ä£ °Í¿¡ °üÇÑ ±ä À̾߱âÀÌ´Ù. ³×¹Ùµ·ÀÇ ÀÌ ºñ»ó½Ã ¾ÆµéÀÌ ÀÚ½ÅÀ» À¯¶õ½Ã¾Æ¿¡ ¼ö¿©ÇÑ
Áö °ÅÀÇ 4õ ³âÀÌ Áö³µ°í, ÀÌ ±â°£¿¡ ¡°¿¤ ¿¤¸®¿æ, ÃÖ°í Çϳª´ÔÀÇ »çÁ¦¡±ÀÇ °¡¸£Ä§Àº ¸ðµç Á¾Á·°ú ¹ÎÁ·¿¡°Ô ½º¸çµé¾ú´Ù.
¸¶Å°º¥Å¸´Â ±× Ưº° ¼ö¿©ÀÇ ¸ñÀûÀ» ÀÌ·ç´Â µ¥ ¼º°øÇß´Ù; ¹Ì°¡¿¤ÀÌ À¯¶õ½Ã¾Æ¿¡ ³ªÅ¸³ª·Á°í ÁغñÇßÀ» ¶§, ±× Çϳª´Ô °³³äÀº
»ç¶÷µéÀÇ °¡½¿ ¼Ó¿¡ Á¸ÀçÇß°í, ¹Ù·Î ÀÌ Çϳª´Ô °³³äÀº ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ´Ùä·Î¿î ÀÚ³àµéÀÌ °ø°£¿¡¼ ȸÀüÇÏ´Â Ç༺¿¡¼
Èï¹Ì¸¦ ÀھƳ»´Â ÀλýÀ» Àá½Ã »ç´Â µ¿¾È, ±×µéÀÇ »ý»ýÇÑ ¿µÀû üÇè ¼Ó¿¡¼ ¾ÆÁ÷µµ »õ·ÎÀÌ ºÒŸ°í ÀÖ´Ù.
| And this is
the long story of the teachings of Machiventa Melchizedek on Urantia.
It is nearly four thousand years since this emergency Son of Nebadon
bestowed himself on Urantia, and in that time the teachings of the
"priest of El Elyon, the Most High God," have penetrated
to all races and peoples. And Machiventa was successful in achieving
the purpose of his unusual bestowal; when Michael made ready to
appear on Urantia, the God concept was existent in the hearts of
men and women, the same God concept that still flames anew in the
living spiritual experience of the manifold children of the Universal
Father as they live their intriguing temporal lives on the whirling
planets of space. | |
98:7.13 [³×¹Ùµ·ÀÇ
ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
| [Presented
by a Melchizedek of Nebadon.] |