유랜시아 책
제 4. 부 예수의 일생과 가르침
제 133 편. 로마에서 돌아오는 여행
Paper 133
The Return from Rome
The Return from Rome
로마를 떠나려고 준비할 때 예수는 친구들 가운데 아무에게도 작별 인사를 하지 않았다. 다마스커스 서기관은 예고 없이 로마에 나타났고, 같은 방법으로 사라졌다. 만 1년이 지나서야 그를 알고 사랑했던 사람들이 다시 그를 만날 희망을 버렸다. 둘째 해가 저물기 전에, 그를 알던 사람들의 작은 무리가 그의 가르침에 공통으로 관심을 가졌기 때문에, 그와 더불어 즐거운 시간을 가졌던 서로의 기억을 통해서 함께 이끌림을 발견하였다. 금욕주의파, 견유학파, 신비 종파로 이루어진 이 작은 집단은 기독교의 첫 전도자들이 로마에 나타나기 바로 전까지, 불규칙하게 이 비공식 회의를 계속 열었다.
133:0.1 (1468.1)
WHEN preparing to leave Rome, Jesus said good-bye to none of his friends. The scribe of Damascus appeared in Rome without announcement and disappeared in like manner. It was a full year before those who knew and loved him gave up hope of seeing him again. Before the end of the second year small groups of those who had known him found themselves drawn together by their common interest in his teachings and through mutual memory of their good times with him. And these small groups of Stoics, Cynics, and mystery cultists continued to hold these irregular and informal meetings right up to the time of the appearance in Rome of the first preachers of the Christian religion.
133:0.2 (1468.2)
Gonod and Ganid had purchased so many things in Alexandria and Rome that they sent all their belongings on ahead by pack train to Tarentum, while the three travelers walked leisurely across Italy over the great Appian Way. On this journey they encountered all sorts of human beings. Many noble Roman citizens and Greek colonists lived along this road, but already the progeny of great numbers of inferior slaves were beginning to make their appearance.
타렌툼까지 가는 중간쯤에서 어느 날 점심을 먹으면서 쉬는 동안, 가니드는 예수가 인도의 카스트 제도를 어떻게 생각하는가 솔직하게 물었다. 예수는 말했다: “비록 인간들이, 한 사람 한 사람 서로 여러 면에서 다르더라도, 하나님 앞에서, 또 영적 세계에서 모든 필사자는 똑같은 자리에 서 있느니라. 하나님이 보시기에는 오직 두 무리의 필사자가 있을 뿐이니, 그의 뜻을 행하기를 바라는 자와 그렇지 않은 자이라. 우주가 사람 사는 세계를 바라볼 때, 우주는 마찬가지로 두 큰 계급을 인식하나니, 하나님을 아는 자와 그렇지 않은 자이라. 하나님을 알 수 없는 자는 어느 주어진 영역의 동물과 함께 간주되느니라. 인류는 다른 자격에 따라서, 신체ㆍ정신ㆍ사회ㆍ직업, 또는 도덕 면에서 저희를 보는 대로 여러 계급으로 적절히 분류될 수 있지만, 이 다른 등급의 필사자들은 하나님의 심판석 앞에 나타날 때 똑같은 자리에 서느니라. 하나님은 참으로 사람을 차별하지 않으시니라. 비록 너는 지식ㆍ사회ㆍ도덕 문제에서 차별 되는 인간의 능력과 자질을 인정하지 않을 수 없더라도, 하나님이 계신 앞에서 예배하려고 모였을 때 사람의 영적 모임에서 전혀 그러한 차별을 해서는 안 되느니라.”
133:0.3 (1468.3)
One day while resting at lunch, about halfway to Tarentum, Ganid asked Jesus a direct question as to what he thought of India’s caste system. Said Jesus: “Though human beings differ in many ways, the one from another, before God and in the spiritual world all mortals stand on an equal footing. There are only two groups of mortals in the eyes of God: those who desire to do his will and those who do not. As the universe looks upon an inhabited world, it likewise discerns two great classes: those who know God and those who do not. Those who cannot know God are reckoned among the animals of any given realm. Mankind can appropriately be divided into many classes in accordance with differing qualifications, as they may be viewed physically, mentally, socially, vocationally, or morally, but as these different classes of mortals appear before the judgment bar of God, they stand on an equal footing; God is truly no respecter of persons. Although you cannot escape the recognition of differential human abilities and endowments in matters intellectual, social, and moral, you should make no such distinctions in the spiritual brotherhood of men when assembled for worship in the presence of God.”
타렌툼에 가까이 갔을 때 길가에서 어느 날 오후에 아주 흥미 있는 사건이 일어났다. 거칠고 약자를 괴롭히는 한 소년이 더 어린 소년을 사정없이 때리는 것을 보았다. 예수는 얻어맞는 소년을 서둘러 도왔고 그 아이를 구조했을 때, 어린 소년이 달아날 때까지 때리던 소년을 단단히 붙들었다. 예수가 작은 깡패를 놓아준 순간 가니드는 소년에게 달려들어 흠씬 두들겨 패기 시작했고 가니드는 예수가 재빨리 간섭하는 바람에 깜짝 놀랐다. 그가 가니드를 제지하고 놀란 소년이 달아나게 만든 뒤에, 젊은이는 숨을 돌리자마자 흥분해서 소리쳤다: “선생이여, 나는 당신을 이해할 수 없나이다. 자비로운 마음이 그 어린 소년을 구하라고 요구한다면, 응보는 몸집이 더 큰, 폭행하는 젊은이를 벌주라고 요구하지 않나이까?” 예수는 대답하여 말했다:
133:1.1 (1468.4)
A very interesting incident occurred one afternoon by the roadside as they neared Tarentum. They observed a rough and bullying youth brutally attacking a smaller lad. Jesus hastened to the assistance of the assaulted youth, and when he had rescued him, he tightly held on to the offender until the smaller lad had made his escape. The moment Jesus released the little bully, Ganid pounced upon the boy and began soundly to thrash him, and to Ganid’s astonishment Jesus promptly interfered. After he had restrained Ganid and permitted the frightened boy to escape, the young man, as soon as he got his breath, excitedly exclaimed: “I cannot understand you, Teacher. If mercy requires that you rescue the smaller lad, does not justice demand the punishment of the larger and offending youth?” In answering, Jesus said:
“가니드야, 네가 알아듣지 못하는 게 참말이라. 자비를 베푸는 것은 반드시 개인의 일이지만, 응보로 벌을 내리는 것은 사회나 정부나 우주 행정 집단의 기능이라. 한 개인으로서 나는 자비를 보여야 하느니라. 나는 얻어맞는 소년을 구하러 가야 하고 때리는 자를 말리려고 충분한 힘을 써도 전혀 모순이 없느니라. 바로 그것이 내가 한 일이라. 나는 얻어맞는 소년을 구했고 그것이 자비를 베푸는 목적이었느니라. 그리고 나서 싸움에서 약한 쪽이 달아나게 할 만큼 충분히 오랫동안 폭행자를 강제로 붙들어두었고 그 뒤에 그 일에서 물러났노라. 더 나아가서 폭행자를 심판하고 그렇게 그의 동기를 판단하려고―동료를 때리게 만든 모든 것을 심의하려고―하지 않았고, 다음에 또 그의 악행에 대하여 공정한 벌이라 내 머리가 지시하는 대로 벌을 집행하려 들지도 않았느니라. 가니드야, 자비는 아낌없이 베풀어도 좋지만 응보는 정밀한 것이라. 무슨 벌이 응보의 요구 사항을 만족시키는가에 대하여 어떤 두 사람도 찬성할 것 같지 않음을 깨달을 수 없느냐? 한 사람은 40번이나 채찍질을 내리고 싶어 하고, 한 사람은 스무 번, 또 다른 사람은 독방에 가두는 것이 정당한 벌이라 조언하리라. 이 세상에서 그러한 책임은 집단에게 맡겨지거나 그 집단이 선택한 대표자들이 이행하는 것이 더 좋음을 너는 헤아릴 수 없느냐? 우주에서 심판은 동기뿐 아니라 모든 잘못 이전에 생긴 일을 십분 아는 자들에게 맡겨지느니라. 문명화된 사회에서, 그리고 조직된 우주에서, 응보의 시행은 공평한 재판을 연 결과로 공정한 선고를 내리는 것을 전제로 하고, 그러한 특권은 여러 세계의 재판하는 집단과 모든 창조의 상급 우주들을 다스리는 전지(全知)한 행정가들에게 맡겨지느니라.”
133:1.2 (1469.1)
“Ganid, it is true, you do not understand. Mercy ministry is always the work of the individual, but justice punishment is the function of the social, governmental, or universe administrative groups. As an individual I am beholden to show mercy; I must go to the rescue of the assaulted lad, and in all consistency I may employ sufficient force to restrain the aggressor. And that is just what I did. I achieved the deliverance of the assaulted lad; that was the end of mercy ministry. Then I forcibly detained the aggressor a sufficient length of time to enable the weaker party to the dispute to make his escape, after which I withdrew from the affair. I did not proceed to sit in judgment on the aggressor, thus to pass upon his motive—to adjudicate all that entered into his attack upon his fellow—and then undertake to execute the punishment which my mind might dictate as just recompense for his wrongdoing. Ganid, mercy may be lavish, but justice is precise. Cannot you discern that no two persons are likely to agree as to the punishment which would satisfy the demands of justice? One would impose forty lashes, another twenty, while still another would advise solitary confinement as a just punishment. Can you not see that on this world such responsibilities had better rest upon the group or be administered by chosen representatives of the group? In the universe, judgment is vested in those who fully know the antecedents of all wrongdoing as well as its motivation. In civilized society and in an organized universe the administration of justice presupposes the passing of just sentence consequent upon fair judgment, and such prerogatives are vested in the juridical groups of the worlds and in the all-knowing administrators of the higher universes of all creation.”
그들은 여러 날 동안 자비를 보이고 응보를 시행하는 이 문제에 대하여 이야기했다. 가니드는 적어도 어느 정도까지, 어째서 예수가 몸싸움에 말려들려고 하지 않는가 이해했다. 그러나 가니드는 마지막으로 한 마디 물었고 결코 충분히 만족스러운 대답을 얻지 못했다. 그 질문은 이러했다: “그러나 선생이여, 더 힘세고 성질 나쁜 사람이 당신을 공격하고 죽이려고 위협한다면, 당신은 어찌하겠나이까? 자신을 방어하려고 아무 노력을 하지 않겠나이까?” 구경하고 있는 우주에게 파라다이스 아버지의 사랑을 모범으로 보이려고 그(예수)가 땅에서 살고 있다고, 가니드에게 밝히고 싶지 않았기 때문에, 예수는 비록 소년의 물음에 충분하고 만족스럽게 대답할 수 없었지만, 이만큼 말했다:
133:1.3 (1469.2)
For days they talked about this problem of manifesting mercy and administering justice. And Ganid, at least to some extent, understood why Jesus would not engage in personal combat. But Ganid asked one last question, to which he never received a fully satisfactory answer; and that question was: “But, Teacher, if a stronger and ill-tempered creature should attack you and threaten to destroy you, what would you do? Would you make no effort to defend yourself?” Although Jesus could not fully and satisfactorily answer the lad’s question, inasmuch as he was not willing to disclose to him that he (Jesus) was living on earth as the exemplification of the Paradise Father’s love to an onlooking universe, he did say this much:
“가니드야, 이 문제들 가운데 더러는 너를 얼마나 어리둥절하게 만드는지 내가 잘 알 수 있고 네 물음에 답하려고 애써 보겠노라. 첫째로, 내 몸이 무슨 공격을 받더라도 나는 공격하는 사람이 하나님의 아들―육체를 입은 내 형제―인가 아닌가 결정하고, 그러한 사람이 도덕적 판단과 영적 분별이 없다는 생각이 들면, 공격한 자에게 무슨 결과가 생기든지, 서슴지 않고 저항하는 힘이 자라는 데까지 나를 방어하리라. 그러나 자기 방어의 경우에도, 나는 아들 지위를 가진 동료 인간에게 그렇게 폭력을 쓰지 아니하리라. 다시 말해서, 나에게 폭력을 썼다고 해서 재판도 받기 전에 미리 그를 벌 주지 아니하리라. 모든 가능한 술책을 동원하여 그런 공격을 미리 막고 공격하지 않도록 설득하며, 그만두게 하지 못할 경우에는 완화시키려고 애쓰리라. 가니드야, 내 하늘 아버지가 넘치게 돌보심을 나는 절대로 확신하노라. 나는 하늘에 계신 내 아버지의 뜻을 행하는 데 몸을 바쳤노라. 나는 진정한 해악이 나에게 쏟아질 수 있다고 믿지 않고, 적들이 나에게 무슨 해를 끼치고 싶어 하더라도 그 때문에 일생의 일이 정말로 위태롭게 될 수 있다고 믿지 않으며, 분명히 친구들의 폭력을 두려워할 필요는 전혀 없느니라. 나는 우주 전체가 나에게 친절하다는 것을 절대로 확신하노라―겉모습이 모두 반대로 보인다 하더라도 진심으로 확신을 가지고 나는 이 전능한 진리를 믿기를 주장하노라.”
133:1.4 (1469.3)
“Ganid, I can well understand how some of these problems perplex you, and I will endeavor to answer your question. First, in all attacks which might be made upon my person, I would determine whether or not the aggressor was a son of God—my brother in the flesh—and if I thought such a creature did not possess moral judgment and spiritual reason, I would unhesitatingly defend myself to the full capacity of my powers of resistance, regardless of consequences to the attacker. But I would not thus assault a fellow man of sonship status, even in self-defense. That is, I would not punish him in advance and without judgment for his assault upon me. I would by every possible artifice seek to prevent and dissuade him from making such an attack and to mitigate it in case of my failure to abort it. Ganid, I have absolute confidence in my heavenly Father’s overcare; I am consecrated to doing the will of my Father in heaven. I do not believe that real harm can befall me; I do not believe that my lifework can really be jeopardized by anything my enemies might wish to visit upon me, and surely we have no violence to fear from our friends. I am absolutely assured that the entire universe is friendly to me—this all-powerful truth I insist on believing with a wholehearted trust in spite of all appearances to the contrary.”
그러나 가니드는 완전히 만족해하지 않았다. 여러 번 이 일에 대하여 이야기를 나누었다. 예수는 어린 시절의 체험을 얼마큼, 또한 석공의 아들 야곱에 대하여 이야기하였다. 어떻게 야곱이 예수를 방어하는 일을 스스로 맡았는가 듣고 나서 가니드는 말했다: “아하, 비로소 알겠나이다! 첫째로, 어떤 멀쩡한 사람도 당신처럼 그렇게 친절한 사람을 공격하고 싶어 하는 일은 극히 드물고, 생각이 아주 모자라서 누가 그런 일을 하더라도, 곤경에 빠진 사람을 보면 당신이 언제나 구조하러 가는 것 같이 당신을 도우려고 급히 달려올 어떤 다른 사람이 가까이 있을 것이 아주 확실하나이다. 마음 속으로, 선생이여 나는 찬성하나이다. 그러나 머리 속에는 아직도, 내가 야곱이었더라면, 단지 당신이 자신을 방어하고 싶어 하지 않는다는 생각 때문에 당신을 주제넘게 공격하는 버릇없는 친구들을 즐겁게 벌 주었으리라 생각하나이다. 당신이 다른 사람들을 돕고 곤경에 빠진 동료들을 보살피는 데 시간을 많이 쓰시므로, 일생을 통하여 걷는 나그네 길에 당신은 꽤 안전하다 짐작하나이다―참, 언제나 당신을 방어할 누군가가 가까이 있을 것 같사옵나이다.” 예수는 대답하였다: “그 시험은 아직까지 오지 않았느니라, 가니드야. 시험이 다가올 때, 우리는 아버지의 뜻을 지켜야 하리라.” 자기 방어와 무저항을 다루는 이 어려운 주제에 대하여 소년은 선생에게서 더 말씀을 들을 수 없었다. 또 다른 기회에 그는 예수에게서, 조직된 사회는 자체의 정당한 명령을 집행하는 데 무력(武力)을 사용할 모든 권한이 있다는 의견을 유도해 냈다.
133:1.5 (1470.1)
But Ganid was not fully satisfied. Many times they talked over these matters, and Jesus told him some of his boyhood experiences and also about Jacob the stone mason’s son. On learning how Jacob appointed himself to defend Jesus, Ganid said: “Oh, I begin to see! In the first place very seldom would any normal human being want to attack such a kindly person as you, and even if anyone should be so unthinking as to do such a thing, there is pretty sure to be near at hand some other mortal who will fly to your assistance, even as you always go to the rescue of any person you observe to be in distress. In my heart, Teacher, I agree with you, but in my head I still think that if I had been Jacob, I would have enjoyed punishing those rude fellows who presumed to attack you just because they thought you would not defend yourself. I presume you are fairly safe in your journey through life since you spend much of your time helping others and ministering to your fellows in distress—well, most likely there’ll always be someone on hand to defend you.” And Jesus replied: “That test has not yet come, Ganid, and when it does, we will have to abide by the Father’s will.” And that was about all the lad could get his teacher to say on this difficult subject of self-defense and nonresistance. On another occasion he did draw from Jesus the opinion that organized society had every right to employ force in the execution of its just mandates.
배가 상륙하는 지역에서 머무르며 배가 짐 내리기를 기다리면서 그 나그네들은 자기 아내를 학대하는 어떤 사람을 보았다. 버릇대로 예수는 얻어맞는 사람을 위해서 간섭했다. 성난 남편 뒤에 걸어가서, 그의 어깨를 부드럽게 툭툭 두드리고 말했다: “친구여, 잠깐 따로 이야기해도 좋으냐?” 성난 사람은 그런 접근에 어리둥절했고 부끄럽게 망설이던 한 순간이 지나자 더듬거렸다―“어― 어째서요― 좋소이다, 나한테서 무엇을 원하시나이까?” 예수가 그를 한쪽으로 이끌고 가서 말했다: “친구여, 보아하니 무언가 끔찍한 일이 너에게 일어났음이 틀림없도다. 내가 무척 바라노니, 그렇게 힘센 남자에게 무슨 일이 일어나서 아내이자 아이들의 어머니를, 그것도 모든 사람이 보는 앞에서 바로 여기 바깥에서 때리게 만들 수 있는가 내게 이르라. 내가 확신하건대, 이렇게 때리는 어떤 마땅한 이유가 있다고 느끼는 것이 틀림없도다. 남편에게 그러한 대접을 받아 마땅할 만큼 아내가 무슨 일을 저질렀느냐? 너를 바라보니, 생각하건대, 네 얼굴에 자비를 베풀 소망은 아니라도 정의를 사랑하는 빛이 있는 것을 헤아리노라. 감히 말하노니, 길 옆에서 내가 강도들에게 공격받은 것을 발견했다면 네가 나를 구하려고 서슴지 않고 달려왔으리라. 감히 말하노니, 네 일생을 살면서 그런 용감한 일을 많이 했으리라. 이제, 친구여, 무슨 일인가 내게 이르라. 여인이 무슨 잘못을 했느냐, 아니면 어리석게 정신을 잃고 생각 없이 아내를 때렸느냐?” 이 사람의 가슴을 움직인 것은 말씀이 아니라 예수가 말을 마쳤을 때 그를 내려다 본 친절한 모습과 인자한 웃음이었다. 그 사람은 말했다: “당신이 견유학파의 사제인 줄 깨닫나이다. 당신이 나를 말리셨사오니 고맙소이다. 내 아내는 아무런 큰 잘못이 없고 아내는 착한 여자이나이다. 하지만 사람들 앞에서 헐뜯는 태도로 나의 성미를 돋우어, 내가 침착을 잃게 되나이다. 삼가지 못하여 죄송하나이다. 약속하오니, 여러 해 전에 더 나은 길을 가르쳐 준 당신의 형제들 가운데 하나에게 예전에 서약한 것에 부끄럽지 않게 살도록 애쓰리이다. 약속하나이다.”
133:2.1 (1470.2)
While tarrying at the ship landing, waiting for the boat to unload cargo, the travelers observed a man mistreating his wife. As was his custom, Jesus intervened in behalf of the person subjected to attack. He stepped up behind the irate husband and, tapping him gently on the shoulder, said: “My friend, may I speak with you in private for a moment?” The angry man was nonplused by such an approach and, after a moment of embarrassing hesitation, stammered out—“er—why—yes, what do you want with me?” When Jesus had led him to one side, he said: “My friend, I perceive that something terrible must have happened to you; I very much desire that you tell me what could happen to such a strong man to lead him to attack his wife, the mother of his children, and that right out here before all eyes. I am sure you must feel that you have some good reason for this assault. What did the woman do to deserve such treatment from her husband? As I look upon you, I think I discern in your face the love of justice if not the desire to show mercy. I venture to say that, if you found me out by the wayside, attacked by robbers, you would unhesitatingly rush to my rescue. I dare say you have done many such brave things in the course of your life. Now, my friend, tell me what is the matter? Did the woman do something wrong, or did you foolishly lose your head and thoughtlessly assault her?” It was not so much what he said that touched this man’s heart as the kindly look and the sympathetic smile which Jesus bestowed upon him at the conclusion of his remarks. Said the man: “I perceive you are a priest of the Cynics, and I am thankful you restrained me. My wife has done no great wrong; she is a good woman, but she irritates me by the manner in which she picks on me in public, and I lose my temper. I am sorry for my lack of self-control, and I promise to try to live up to my former pledge to one of your brothers who taught me the better way many years ago. I promise you.”
그리고 나서, 작별을 알리면서 예수는 말했다: “여보게, 여자가 기꺼이 자원해서 그러한 권한을 주지 않으면 남자는 여자에게 아무런 정당한 권한이 없음을 늘 기억하라. 네 아내는 함께 일생을 지내고, 네가 투쟁하도록 도우며, 아이들을 낳고 기르는 짐을 너보다 훨씬 무겁게 지고 있느니라. 이렇게 특별히 봉사한 대가로, 아이들을 잉태하고 낳고 길러야 하는 동반자로서, 남자가 여자에게 줄 수 있는 특별한 보호를 너에게서 받아야 가까스로 공평할 따름이라. 기꺼이 아내와 자식들을 사랑으로 보살피고 배려하는 것은 남자가 상급 수준의 창조적ㆍ영적 자의식에 도달한 것을 재는 척도이라. 자라서 불멸의 혼 잠재성을 소유할 존재들을 만들려고 협동한다는 의미에서, 남자와 여자는 하나님과 동업자인 줄 모르느냐? 하늘에 계신 아버지는 우주에 있는 자녀들의 영 어머니를 자신과 동등한 이로서 대우하느니라. 아이들의 생명 속에서 자식 낳는 신성한 체험을 충분히 너와 함께 하는 어머니 동업자와 동등한 조건으로, 네 일생과 그에 관계된 모든 것을 함께 하는 것이 하나님다우니라. 하나님이 너를 사랑하듯, 네가 아이들을 사랑할 수만 있다면, 하늘에 계신 아버지가 무한한 영, 광대한 우주의 모든 영 자식의 어머니에게 영예를 돌리고 그를 높이는 것 같이, 너는 아내를 사랑하고 소중히 여기리라.”
133:2.2 (1471.1)
And then, in bidding him farewell, Jesus said: “My brother, always remember that man has no rightful authority over woman unless the woman has willingly and voluntarily given him such authority. Your wife has engaged to go through life with you, to help you fight its battles, and to assume the far greater share of the burden of bearing and rearing your children; and in return for this special service it is only fair that she receive from you that special protection which man can give to woman as the partner who must carry, bear, and nurture the children. The loving care and consideration which a man is willing to bestow upon his wife and their children are the measure of that man’s attainment of the higher levels of creative and spiritual self-consciousness. Do you not know that men and women are partners with God in that they co-operate to create beings who grow up to possess themselves of the potential of immortal souls? The Father in heaven treats the Spirit Mother of the children of the universe as one equal to himself. It is Godlike to share your life and all that relates thereto on equal terms with the mother partner who so fully shares with you that divine experience of reproducing yourselves in the lives of your children. If you can only love your children as God loves you, you will love and cherish your wife as the Father in heaven honors and exalts the Infinite Spirit, the mother of all the spirit children of a vast universe.”
133:2.3 (1471.2)
As they went on board the boat, they looked back upon the scene of the teary-eyed couple standing in silent embrace. Having heard the latter half of Jesus’ message to the man, Gonod was all day occupied with meditations thereon, and he resolved to reorganize his home when he returned to India.
133:2.4 (1471.3)
The journey to Nicopolis was pleasant but slow as the wind was not favorable. The three spent many hours recounting their experiences in Rome and reminiscing about all that had happened to them since they first met in Jerusalem. Ganid was becoming imbued with the spirit of personal ministry. He began work on the steward of the ship, but on the second day, when he got into deep religious water, he called on Joshua to help him out.
133:2.5 (1471.4)
They spent several days at Nicopolis, the city which Augustus had founded some fifty years before as the “city of victory” in commemoration of the battle of Actium, this site being the land whereon he camped with his army before the battle. They lodged in the home of one Jeramy, a Greek proselyte of the Jewish faith, whom they had met on shipboard. The Apostle Paul spent all winter with the son of Jeramy in the same house in the course of his third missionary journey. From Nicopolis they sailed on the same boat for Corinth, the capital of the Roman province of Achaia.
고린도에 다다를 때가 되자 가니드는 유대 종교에 무척 관심이 생겼다. 그래서 어느 날 회당을 지나칠 때 사람들이 들어가는 것을 보고서, 예수에게 예배에 데려가 달라고 부탁한 것은 이상하지 않았다. 그날 그들은 학식 있는 어느 랍비가 “이스라엘의 운명”에 관하여 강론하는 것을 들었다. 예배가 끝난 뒤에 그들은 어떤 그리스보라는 사람을 만났는데, 그는 이 회당에서 주 회당장이었다. 여러번 그들은 예배하러 회당에 돌아갔지만, 주로 그리스보를 만나려는 것이었다. 가니드는 그리스보와 그 아내, 그리고 아이들이 다섯인 그 가족을 매우 좋아하게 되었다. 그는 어떻게 유대인이 가족 생활을 하는가 지켜보는 것을 무척 기뻐했다.
133:3.1 (1471.5)
By the time they reached Corinth, Ganid was becoming very much interested in the Jewish religion, and so it was not strange that, one day as they passed the synagogue and saw the people going in, he requested Jesus to take him to the service. That day they heard a learned rabbi discourse on the “Destiny of Israel,” and after the service they met one Crispus, the chief ruler of this synagogue. Many times they went back to the synagogue services, but chiefly to meet Crispus. Ganid grew to be very fond of Crispus, his wife, and their family of five children. He much enjoyed observing how a Jew conducted his family life.
133:3.2 (1472.1)
While Ganid studied family life, Jesus was teaching Crispus the better ways of religious living. Jesus held more than twenty sessions with this forward-looking Jew; and it is not surprising, years afterward, when Paul was preaching in this very synagogue, and when the Jews had rejected his message and had voted to forbid his further preaching in the synagogue, and when he then went to the gentiles, that Crispus with his entire family embraced the new religion, and that he became one of the chief supports of the Christian church which Paul subsequently organized at Corinth.
133:3.4 (1472.3)
At Corinth they met people of every race hailing from three continents. Next to Alexandria and Rome, it was the most cosmopolitan city of the Mediterranean empire. There was much to attract one’s attention in this city, and Ganid never grew weary of visiting the citadel which stood almost two thousand feet above the sea. He also spent a great deal of his spare time about the synagogue and in the home of Crispus. He was at first shocked, and later on charmed, by the status of woman in the Jewish home; it was a revelation to this young Indian.
133:3.5 (1472.4)
Jesus and Ganid were often guests in another Jewish home, that of Justus, a devout merchant, who lived alongside the synagogue. And many times, subsequently, when the Apostle Paul sojourned in this home, did he listen to the recounting of these visits with the Indian lad and his Jewish tutor, while both Paul and Justus wondered whatever became of such a wise and brilliant Hebrew teacher.
로마에 있을 때, 가니드는 예수가 공동 목욕탕으로 따라가려 하지 않는 것을 관찰하였다. 몇 번이나 나중에 그 젊은이는 남녀의 관계에 관하여 예수가 의견을 더 말하도록 유인하려고 애썼다. 젊은이의 물음에 대답하려고 했어도 그는 결코 이 주제를 길게 논하고 싶어 하지 않는 듯했다. 어느 날 저녁, 고린도에서 요새의 담이 바다로 이어지는 곳 가까이서 걷고 있을 때, 두 매춘부가 인사를 건네었다. 가니드는 예수가 높은 이상을 가진 사람이요, 더러운 티가 나거나 악한 느낌이 나는 것을 모두 싫어한다는 생각에 젖어 있었고 그는 또한 옳았다. 따라서 그는 이 여자들에게 독하게 쏘아붙였고, 무례하게 손짓해서 보냈다. 이것을 보자 예수는 가니드에게 일렀다: “너는 좋은 의도를 가졌지만, 하나님의 자녀에게, 비록 어쩌다가 저희가 잘못하는 자녀일지라도, 그렇게 주제넘게 말해서는 안 되느니라. 우리가 무엇이기에 이 여자들을 판단하느냐? 생계를 잇는 그러한 방법에 의존하도록 이끈 모든 상황을 혹시 아느냐? 우리가 이 문제들을 논하는 동안에 나와 함께 멈추라.” 그 말씀에 창부들은 가니드보다 더욱 놀랐다.
133:3.6 (1472.5)
When in Rome, Ganid observed that Jesus refused to accompany them to the public baths. Several times afterward the young man sought to induce Jesus further to express himself in regard to the relations of the sexes. Though he would answer the lad’s questions, he never seemed disposed to discuss these subjects at great length. One evening as they strolled about Corinth out near where the wall of the citadel ran down to the sea, they were accosted by two public women. Ganid had imbibed the idea, and rightly, that Jesus was a man of high ideals, and that he abhorred everything which partook of uncleanness or savored of evil; accordingly he spoke sharply to these women and rudely motioned them away. When Jesus saw this, he said to Ganid: “You mean well, but you should not presume thus to speak to the children of God, even though they chance to be his erring children. Who are we that we should sit in judgment on these women? Do you happen to know all of the circumstances which led them to resort to such methods of obtaining a livelihood? Stop here with me while we talk about these matters.” The courtesans were astonished at what he said even more than was Ganid.
그들이 그곳에 달빛 아래에 서 있는 동안 예수는 말씀을 이었다: “모든 인간 정신 안에 신다운 영이 살고 있으니, 하늘에 계신 아버지의 선물이라. 이 착한 영은 늘 우리를 하나님께로 이끌고, 우리가 하나님을 찾아내고 하나님을 알도록 도우려고 애쓰느니라. 그러나 필사자 안에는 또한 자연스러운 육체적 성향이 많이 있고, 이것을 창조자는 개인과 종족의 복지에 쓰이도록 집어넣었느니라. 자, 때때로, 남자와 여자는 자신들을 이해하려고, 그리고 대체로 이기심과 죄에 지배된 세상에서 생계를 잇는 다양한 어려움을 이기려고 노력하면서 헛갈리게 되느니라. 가니드야, 보아하니 이 여자들 가운데 아무도 의도하여 악하지 않으니라. 얼굴을 보아하니, 저희가 많은 슬픔을 겪었음을 알 수 있도다. 잔인한 운명의 손에 저희가 많이 고생한 듯하고, 의도하여 이 종류의 생활을 택하지 않았느니라. 거의 절망에 빠져 낙심하는 가운데 저희는 막다른 골목에 이르러 굴복하였고, 희망 없어 보이는 상황을 벗어나는 최선의 길로서, 생계를 잇는 이 불쾌한 수단을 받아들였느니라. 가니드야, 어떤 사람들은 마음이 정말로 사악하며 못된 일을 일부러 선택하느니라. 그러나 내게 이르라, 지금 눈물로 얼룩진 이 얼굴을 들여다볼 때, 너는 나쁘거나 사악한 무엇이 보이느냐?” 예수가 대답을 들으려고 멈추자, 가니드는 더듬어 대답하며 목이 메었다: “아니, 선생이여, 보이지 않나이다. 저희에게 내가 무례했던 것을 사과하나이다―나는 저희의 용서를 간절히 바라나이다.” 그리고 나서 예수는 말했다: “하늘에 계신 내 아버지가 저희를 용서했음을 내가 아버지 대신 말하는 것 같이, 저희가 너를 용서한 것을 저희를 대신하여 말하노라. 이제 모두 나와 함께 한 친구의 집으로 가자. 거기서 마실 것을 들면서 새롭고 더 좋은 앞날의 생활을 위하여 계획하리라.” 이때까지 깜짝 놀란 여인들은 한 마디도 입을 열지 않았다. 서로를 바라보고, 남자들이 길을 이끄는 대로 조용히 따라갔다.
133:3.7 (1472.6)
As they stood there in the moonlight, Jesus went on to say: “There lives within every human mind a divine spirit, the gift of the Father in heaven. This good spirit ever strives to lead us to God, to help us to find God and to know God; but also within mortals there are many natural physical tendencies which the Creator put there to serve the well-being of the individual and the race. Now, oftentimes, men and women become confused in their efforts to understand themselves and to grapple with the manifold difficulties of making a living in a world so largely dominated by selfishness and sin. I perceive, Ganid, that neither of these women is willfully wicked. I can tell by their faces that they have experienced much sorrow; they have suffered much at the hands of an apparently cruel fate; they have not intentionally chosen this sort of life; they have, in discouragement bordering on despair, surrendered to the pressure of the hour and accepted this distasteful means of obtaining a livelihood as the best way out of a situation that to them appeared hopeless. Ganid, some people are really wicked at heart; they deliberately choose to do mean things, but, tell me, as you look into these now tear-stained faces, do you see anything bad or wicked?” And as Jesus paused for his reply, Ganid’s voice choked up as he stammered out his answer: “No, Teacher, I do not. And I apologize for my rudeness to them—I crave their forgiveness.” Then said Jesus: “And I bespeak for them that they have forgiven you as I speak for my Father in heaven that he has forgiven them. Now all of you come with me to a friend’s house where we will seek refreshment and plan for the new and better life ahead.” Up to this time the amazed women had not uttered a word; they looked at each other and silently followed as the men led the way.
이 늦은 시간에 예수가 가니드와 낯선 두 사람을 데리고 나타났을 때 유스도의 아내가 얼마나 놀랐을까 상상해 보라. 예수는 말했다: “이 시간에 우리가 온 것을 네가 용서하겠지만, 가니드와 나는 조금 먹고 싶고, 새로 발견한 이 친구들과 더불어 나누어 먹고자 하니, 이들도 또한 영양이 필요하니라. 이 모든 것 외에도 우리가 온 것은 이 여인들이 인생을 새로 출발하는 것을 돕기 위하여 무엇이 최선인가 함께 의논하는 데 네가 관심을 가지리라 생각하였음이라. 저희는 사정 이야기를 해줄 수 있으나, 추측컨대 저희는 많은 곤경을 겪었고, 여기 이 집에 와 있는 바로 그 사실이 저희가 선한 사람들을 얼마나 진지하게 알고 싶어 하는가, 그리고 온 세계에―하늘의 천사들에게도―저희가 어떤 용감하고 고귀한 여자가 될 수 있는가 보여줄 기회를 얼마나 잡고 싶어 하는가 증언하느니라.”
133:3.8 (1473.1)
Imagine the surprise of Justus’ wife when, at this late hour, Jesus appeared with Ganid and these two strangers, saying: “You will forgive us for coming at this hour, but Ganid and I desire a bite to eat, and we would share it with these our new-found friends, who are also in need of nourishment; and besides all this, we come to you with the thought that you will be interested in counseling with us as to the best way to help these women get a new start in life. They can tell you their story, but I surmise they have had much trouble, and their very presence here in your house testifies how earnestly they crave to know good people, and how willingly they will embrace the opportunity to show all the world—and even the angels of heaven—what brave and noble women they can become.”
133:3.9 (1473.2)
When Martha, Justus’ wife, had spread the food on the table, Jesus, taking unexpected leave of them, said: “As it is getting late, and since the young man’s father will be awaiting us, we pray to be excused while we leave you here together—three women—the beloved children of the Most High. And I will pray for your spiritual guidance while you make plans for a new and better life on earth and eternal life in the great beyond.”
133:3.10 (1473.3)
Thus did Jesus and Ganid take leave of the women. So far the two courtesans had said nothing; likewise was Ganid speechless. And for a few moments so was Martha, but presently she rose to the occasion and did everything for these strangers that Jesus had hoped for. The elder of these two women died a short time thereafter, with bright hopes of eternal survival, and the younger woman worked at Justus’ place of business and later became a lifelong member of the first Christian church in Corinth.
133:3.11 (1473.4)
Several times in the home of Crispus, Jesus and Ganid met one Gaius, who subsequently became a loyal supporter of Paul. During these two months in Corinth they held intimate conversations with scores of worth-while individuals, and as a result of all these apparently casual contacts more than half of the individuals so affected became members of the subsequent Christian community.
133:3.12 (1473.5)
When Paul first went to Corinth, he had not intended to make a prolonged visit. But he did not know how well the Jewish tutor had prepared the way for his labors. And further, he discovered that great interest had already been aroused by Aquila and Priscilla, Aquila being one of the Cynics with whom Jesus had come in contact when in Rome. This couple were Jewish refugees from Rome, and they quickly embraced Paul’s teachings. He lived with them and worked with them, for they were also tentmakers. It was because of these circumstances that Paul prolonged his stay in Corinth.
133:4.2 (1474.2)
The miller he taught about grinding up the grains of truth in the mill of living experience so as to render the difficult things of divine life readily receivable by even the weak and feeble among one’s fellow mortals. Said Jesus: “Give the milk of truth to those who are babes in spiritual perception. In your living and loving ministry serve spiritual food in attractive form and suited to the capacity of receptivity of each of your inquirers.”
133:4.3 (1474.3)
To the Roman centurion he said: “Render unto Caesar the things which are Caesar’s and unto God the things which are God’s. The sincere service of God and the loyal service of Caesar do not conflict unless Caesar should presume to arrogate to himself that homage which alone can be claimed by Deity. Loyalty to God, if you should come to know him, would render you all the more loyal and faithful in your devotion to a worthy emperor.”
미트라 종파의 성실한 지도자에게 말했다: “영원한 구원이 있는 종교를 찾으니 너는 잘 하는구나. 하지만 사람이 만든 신비와 인간의 철학 가운데서 그러한 영화로운 진리를 찾으러 다니는 것은 잘못이라. 영원한 구원의 신비(神秘)는 바로 너의 혼 안에 거함을 알지 못하느냐? 하늘의 하나님은 그의 영을 네 안에 살라고 보내셨고, 이 영은 진리를 사랑하고 하나님께 봉사하는 모든 사람을 이 생명으로부터 죽음의 입구를 거쳐서, 하나님이 자녀들을 받으려고 기다리는, 영원한 빛의 나라까지 인도할 것을 알지 못하느냐? 결코 잊지 말라. 하나님을 아는 너희는 그와 같이 되기를 참으로 동경하면, 하나님의 아들이라.”
133:4.4 (1474.4)
To the earnest leader of the Mithraic cult he said: “You do well to seek for a religion of eternal salvation, but you err to go in quest of such a glorious truth among man-made mysteries and human philosophies. Know you not that the mystery of eternal salvation dwells within your own soul? Do you not know that the God of heaven has sent his spirit to live within you, and that this spirit will lead all truth-loving and God-serving mortals out of this life and through the portals of death up to the eternal heights of light where God waits to receive his children? And never forget: You who know God are the sons of God if you truly yearn to be like him.”
133:4.5 (1474.5)
To the Epicurean teacher he said: “You do well to choose the best and esteem the good, but are you wise when you fail to discern the greater things of mortal life which are embodied in the spirit realms derived from the realization of the presence of God in the human heart? The great thing in all human experience is the realization of knowing the God whose spirit lives within you and seeks to lead you forth on that long and almost endless journey of attaining the personal presence of our common Father, the God of all creation, the Lord of universes.”
133:4.6 (1474.6)
To the Greek contractor and builder he said: “My friend, as you build the material structures of men, grow a spiritual character in the similitude of the divine spirit within your soul. Do not let your achievement as a temporal builder outrun your attainment as a spiritual son of the kingdom of heaven. While you build the mansions of time for another, neglect not to secure your title to the mansions of eternity for yourself. Ever remember, there is a city whose foundations are righteousness and truth, and whose builder and maker is God.”
로마인 재판관에게 말했다: “네가 사람들을 재판하는 것 같이, 바로 네가 언젠가 우주 통치자들의 법정 앞에 재판받으러 올 것을 기억하라. 네가 언젠가 이렇게 최상 중재자의 손에서 자비로운 배려를 몹시 바라리니, 올바르게, 아니 자비롭게 판단하라. 쓰인 글자 그대로만 아니라 이렇게 법률 정신에 안내를 받아, 비슷한 형편에서 네가 재판받고 싶은 대로 재판하라. 네 앞에 끌려 온 사람들의 필요에 비추어 네가 공평한 정신으로 응보를 내리는 것 같이, 언젠가 온 땅의 재판관 앞에 설 때, 너는 자비로 완화된 응보를 기대할 권리가 있으리라.”
133:4.7 (1474.7)
To the Roman judge he said: “As you judge men, remember that you yourself will also some day come to judgment before the bar of the Rulers of a universe. Judge justly, even mercifully, even as you shall some day thus crave merciful consideration at the hands of the Supreme Arbiter. Judge as you would be judged under similar circumstances, thus being guided by the spirit of the law as well as by its letter. And even as you accord justice dominated by fairness in the light of the need of those who are brought before you, so shall you have the right to expect justice tempered by mercy when you sometime stand before the Judge of all the earth.”
133:4.8 (1475.1)
To the mistress of the Greek inn he said: “Minister your hospitality as one who entertains the children of the Most High. Elevate the drudgery of your daily toil to the high levels of a fine art through the increasing realization that you minister to God in the persons whom he indwells by his spirit which has descended to live within the hearts of men, thereby seeking to transform their minds and lead their souls to the knowledge of the Paradise Father of all these bestowed gifts of the divine spirit.”
예수는 어느 중국 상인(商人)과 여러 번 이야기를 나누었다. 작별 인사를 하면서, 예수는 훈계하였다: “오직 하나님을 예배할지니, 그는 참된 영 조상이라. 아버지의 영이 네 안에 늘 살고, 언제나 네 혼의 방향을 하늘 쪽으로 가리킴을 기억하라. 의식하지 않아도 네가 이 불멸하는 영의 인도하심을 따르면, 하나님을 발견하는 높은 길을 네가 계속 가는 것이 분명하니라. 하늘에 계신 아버지께 다다르는 것은 그를 찾으려 함으로 네가 점점 더 그를 닮게 되었기 때문이리라. 자 장씨여, 잘 가거라. 하지만 오직 잠시 동안이니, 영혼의 아버지가 파라다이스를 향하는 자들을 위하여 즐거운 정거장을 많이 마련해 놓은 빛의 세계들에서, 우리가 다시 만날 것임이라.”
133:4.9 (1475.2)
Jesus had many visits with a Chinese merchant. In saying good-bye, he admonished him: “Worship only God, who is your true spirit ancestor. Remember that the Father’s spirit ever lives within you and always points your soul-direction heavenward. If you follow the unconscious leadings of this immortal spirit, you are certain to continue on in the uplifted way of finding God. And when you do attain the Father in heaven, it will be because by seeking him you have become more and more like him. And so farewell, Chang, but only for a season, for we shall meet again in the worlds of light where the Father of spirit souls has provided many delightful stopping-places for those who are Paradise-bound.”
133:4.10 (1475.3)
To the traveler from Britain he said: “My brother, I perceive you are seeking for truth, and I suggest that the spirit of the Father of all truth may chance to dwell within you. Did you ever sincerely endeavor to talk with the spirit of your own soul? Such a thing is indeed difficult and seldom yields consciousness of success; but every honest attempt of the material mind to communicate with its indwelling spirit meets with certain success, notwithstanding that the majority of all such magnificent human experiences must long remain as superconscious registrations in the souls of such God-knowing mortals.”
133:4.11 (1475.4)
To the runaway lad Jesus said: “Remember, there are two things you cannot run away from—God and yourself. Wherever you may go, you take with you yourself and the spirit of the heavenly Father which lives within your heart. My son, stop trying to deceive yourself; settle down to the courageous practice of facing the facts of life; lay firm hold on the assurances of sonship with God and the certainty of eternal life, as I have instructed you. From this day on purpose to be a real man, a man determined to face life bravely and intelligently.”
그는 선고받은 죄수에게 마지막 시간에 말했다: “형제여, 너는 불운을 당하였구나. 길을 잃어버렸고 범죄의 그물 속에 걸려들었구나. 너와 말한 것으로 보아, 계획하고서 현세의 목숨을 바야흐로 잃게 만들 일을 하지 않은 줄 내가 잘 아노라. 그러나 너는 이 해악을 저질렀고, 동료들은 네가 죄 있다, 죽어야 한다고 판결하였구나. 너나 나나 국가가 선택하는 방법에 따라서, 국가가 자체를 방어할 이 권리를 부인해서는 안 되느니라. 네 잘못에 대한 벌을 인간적으로 피할 길이 전혀 없는 듯하구나. 동료들은 네가 저지른 죄에 따라서 너를 판단해야 하지만, 용서를 얻으려고 상소를 드려도 좋은 재판관이 있으니, 그는 너의 진정한 동기와 더 좋은 의도에 따라서 너를 판단하리라. 네가 진지하게 뉘우치고 성실하게 믿으면, 너는 하나님의 심판받는 것을 두려워할 필요가 없느니라. 너의 실수에 사람이 부과한 사형(死刑)의 벌이 따른다는 사실은, 하늘 법정 앞에서 네 혼이 응보를 받고 자비를 얻을 기회를 줄이지 않느니라.”
133:4.12 (1475.5)
To the condemned criminal he said at the last hour: “My brother, you have fallen on evil times. You lost your way; you became entangled in the meshes of crime. From talking to you, I well know you did not plan to do the thing which is about to cost you your temporal life. But you did do this evil, and your fellows have adjudged you guilty; they have determined that you shall die. You or I may not deny the state this right of self-defense in the manner of its own choosing. There seems to be no way of humanly escaping the penalty of your wrongdoing. Your fellows must judge you by what you did, but there is a Judge to whom you may appeal for forgiveness, and who will judge you by your real motives and better intentions. You need not fear to meet the judgment of God if your repentance is genuine and your faith sincere. The fact that your error carries with it the death penalty imposed by man does not prejudice the chance of your soul to obtain justice and enjoy mercy before the heavenly courts.”
133:4.13 (1476.1)
Jesus enjoyed many intimate talks with a large number of hungry souls, too many to find a place in this record. The three travelers enjoyed their sojourn in Corinth. Excepting Athens, which was more renowned as an educational center, Corinth was the most important city in Greece during these Roman times, and their two months’ stay in this thriving commercial center afforded opportunity for all three of them to gain much valuable experience. Their sojourn in this city was one of the most interesting of all their stops on the way back from Rome.
133:5.1 (1476.3)
They shortly arrived at the olden center of Greek science and learning, and Ganid was thrilled with the thought of being in Athens, of being in Greece, the cultural center of the onetime Alexandrian empire, which had extended its borders even to his own land of India. There was little business to transact; so Gonod spent most of his time with Jesus and Ganid, visiting the many points of interest and listening to the interesting discussions of the lad and his versatile teacher.
133:5.2 (1476.4)
A great university still thrived in Athens, and the trio made frequent visits to its halls of learning. Jesus and Ganid had thoroughly discussed the teachings of Plato when they attended the lectures in the museum at Alexandria. They all enjoyed the art of Greece, examples of which were still to be found here and there about the city.
133:5.4 (1476.6)
Scientists may some day measure the energy, or force manifestations, of gravitation, light, and electricity, but these same scientists can never (scientifically) tell you what these universe phenomena are. Science deals with physical-energy activities; religion deals with eternal values. True philosophy grows out of the wisdom which does its best to correlate these quantitative and qualitative observations. There always exists the danger that the purely physical scientist may become afflicted with mathematical pride and statistical egotism, not to mention spiritual blindness.
133:5.5 (1476.7)
Logic is valid in the material world, and mathematics is reliable when limited in its application to physical things; but neither is to be regarded as wholly dependable or infallible when applied to life problems. Life embraces phenomena which are not wholly material. Arithmetic says that, if one man could shear a sheep in ten minutes, ten men could shear it in one minute. That is sound mathematics, but it is not true, for the ten men could not so do it; they would get in one another’s way so badly that the work would be greatly delayed.
133:5.6 (1477.1)
Mathematics asserts that, if one person stands for a certain unit of intellectual and moral value, ten persons would stand for ten times this value. But in dealing with human personality it would be nearer the truth to say that such a personality association is a sum equal to the square of the number of personalities concerned in the equation rather than the simple arithmetical sum. A social group of human beings in co-ordinated working harmony stands for a force far greater than the simple sum of its parts.
133:5.7 (1477.2)
Quantity may be identified as a fact, thus becoming a scientific uniformity. Quality, being a matter of mind interpretation, represents an estimate of values, and must, therefore, remain an experience of the individual. When both science and religion become less dogmatic and more tolerant of criticism, philosophy will then begin to achieve unity in the intelligent comprehension of the universe.
네가 실제로 우주의 작용을 헤아려볼 수만 있다면, 우주에는 통일성이 있다. 실재하는 우주는 영원한 하나님의 자녀 누구에게나 친절하다. 진정한 문제는, 사람의 유한한 정신이 어떻게 논리적이고 참되고 부합되는 통일된 생각에 도달할 수 있는가 하는 것이다. 오로지 양적 사실과 질적 가치의 공통된 원인이 파라다이스 아버지 안에 있다는 것을 깨달아야, 우주를 파악하는 이 정신 상태에 도달할 수 있다. 그러한 실체의 파악은 우주 현상에서 목적 있는 통일성을 보도록 시야가 넓은 통찰력을 낳으며, 인격이 점진적으로 성취하는 영적 목표까지도 드러낸다. 이것은 계속 변하는 비인격 관계와 발전하는 인격 관계로 이루어진, 생생한 우주의 변하지 않는 배경을 감지할 수 있는 통일성 개념이다.
133:5.8 (1477.3)
There is unity in the cosmic universe if you could only discern its workings in actuality. The real universe is friendly to every child of the eternal God. The real problem is: How can the finite mind of man achieve a logical, true, and corresponding unity of thought? This universe-knowing state of mind can be had only by conceiving that the quantitative fact and the qualitative value have a common causation in the Paradise Father. Such a conception of reality yields a broader insight into the purposeful unity of universe phenomena; it even reveals a spiritual goal of progressive personality achievement. And this is a concept of unity which can sense the unchanging background of a living universe of continually changing impersonal relations and evolving personal relationships.
133:5.10 (1477.5)
Reality of material existence attaches to unrecognized energy as well as to visible matter. When the energies of the universe are so slowed down that they acquire the requisite degree of motion, then, under favorable conditions, these same energies become mass. And forget not, the mind which can alone perceive the presence of apparent realities is itself also real. And the fundamental cause of this universe of energy-mass, mind, and spirit, is eternal—it exists and consists in the nature and reactions of the Universal Father and his absolute co-ordinates.
133:5.12 (1477.7)
The sojourn in Athens was pleasant and profitable, but it was not particularly fruitful in its human contacts. Too many of the Athenians of that day were either intellectually proud of their reputation of another day or mentally stupid and ignorant, being the offspring of the inferior slaves of those earlier periods when there was glory in Greece and wisdom in the minds of its people. Even then, there were still many keen minds to be found among the citizens of Athens.
아테네를 떠나면서 그 나그네들은 트로아스 길로 에베소로 갔는데 여기는 로마의 아시아 지방의 서울이었다. 에베소 사람들의 이름난 아르테미스 신전(神殿)까지 여러 번 찾아갔는데, 이곳은 그 도시에서 3.2킬로미터쯤 떨어져 있었다. 아르테미스는 온 소 아시아에서 가장 이름난 여신이었고, 이것은 훨씬 전에 고대 아나톨리아 시절의 어머니 여신이 지속되어 내려온 것이다. 그 여신을 숭배하는 엄청난 신전에 전시된 투박한 우상은 하늘에서 떨어졌다는 소문이 있었다. 가니드는 일찍부터 우상을 신(神)의 상징으로 존중하는 훈련을 받았고 이것이 모두 사라지지는 않았다. 그는 소 아시아 지방에서 모시는 이 다산(多産)의 여신을 기념하는 작은 은(銀) 제단을 사는 것이 아주 좋겠다고 생각했다. 그날 밤 그들은 인간의 손으로 만든 물건을 숭배하는 것에 관하여 길게 이야기했다.
133:6.1 (1477.8)
On leaving Athens, the travelers went by way of Troas to Ephesus, the capital of the Roman province of Asia. They made many trips out to the famous temple of Artemis of the Ephesians, about two miles from the city. Artemis was the most famous goddess of all Asia Minor and a perpetuation of the still earlier mother goddess of ancient Anatolian times. The crude idol exhibited in the enormous temple dedicated to her worship was reputed to have fallen from heaven. Not all of Ganid’s early training to respect images as symbols of divinity had been eradicated, and he thought it best to purchase a little silver shrine in honor of this fertility goddess of Asia Minor. That night they talked at great length about the worship of things made with human hands.
133:6.2 (1478.1)
On the third day of their stay they walked down by the river to observe the dredging of the harbor’s mouth. At noon they talked with a young Phoenician who was homesick and much discouraged; but most of all he was envious of a certain young man who had received promotion over his head. Jesus spoke comforting words to him and quoted the olden Hebrew proverb: “A man’s gift makes room for him and brings him before great men.”
133:6.3 (1478.2)
Of all the large cities they visited on this tour of the Mediterranean, they here accomplished the least of value to the subsequent work of the Christian missionaries. Christianity secured its start in Ephesus largely through the efforts of Paul, who resided here more than two years, making tents for a living and conducting lectures on religion and philosophy each night in the main audience chamber of the school of Tyrannus.
“혼(魂)은 사람이 자아를 비추어 보고, 진리를 헤아리고 영을 파악하는 그 부분이며, 이것은 언제까지나 인간을 동물 세계의 수준보다 높이 올려놓느니라. 자의식 그 자체는 저절로 혼이 아니라. 도덕적 자의식은 인간의 참된 자아가 실현된 것이요 인간 혼의 기초를 이루며, 혼은 인간의 체험에서 살아남을 수 있는 가치를 나타내는, 사람의 그 부분이라. 도덕적 선택과 영적 달성, 하나님을 알고 그와 같이 되려는 충동은 혼의 특징이라. 사람의 혼은 도덕적 생각과 영적 활동과 동떨어져서 존재할 수 없느니라. 침체한 혼은 죽어 가는 혼이라. 하지만 사람의 혼은 그 지성에 거하는 신다운 영과 뚜렷이 다르니라. 신다운 영(靈)은 인간 지성의 첫 도덕적 활동이 일어남과 동시에 도착하며 그때가 혼이 태어나는 기회이라.
133:6.5 (1478.4)
“The soul is the self-reflective, truth-discerning, and spirit-perceiving part of man which forever elevates the human being above the level of the animal world. Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is true human self-realization and constitutes the foundation of the human soul, and the soul is that part of man which represents the potential survival value of human experience. Moral choice and spiritual attainment, the ability to know God and the urge to be like him, are the characteristics of the soul. The soul of man cannot exist apart from moral thinking and spiritual activity. A stagnant soul is a dying soul. But the soul of man is distinct from the divine spirit which dwells within the mind. The divine spirit arrives simultaneously with the first moral activity of the human mind, and that is the occasion of the birth of the soul.
133:6.6 (1478.5)
“The saving or losing of a soul has to do with whether or not the moral consciousness attains survival status through eternal alliance with its associated immortal spirit endowment. Salvation is the spiritualization of the self-realization of the moral consciousness, which thereby becomes possessed of survival value. All forms of soul conflict consist in the lack of harmony between the moral, or spiritual, self-consciousness and the purely intellectual self-consciousness.
“성숙하고 고상해지고 영적으로 변화되었을 때 인간의 혼은, 물질인 것과 영적인 것, 물질 자아와 신다운 영 사이에 개재하는 개체에 가까워진다는 의미에서 하늘의 지위에 다가가느니라. 물질을 조사하거나 영적 증명 방법으로 인간의 진화하는 혼을 발견할 수 없기 때문에, 그 혼이 어떻게 생겼는가 묘사하기 힘들고 보여주기는 더욱 어려우니라. 물질 과학은 혼이 존재하는 것을 보여줄 수 없고 순전한 영의 시험도 그럴 수 없느니라. 물질 과학과 영적 기준이 인간의 혼이 존재하는 것을 발견하지 못하는데도, 도덕 의식을 가진 필사자는 누구나 실재하고 실제로 몸소 겪는 하나의 체험, 즉 자신의 혼이 존재하는 것을 아느니라.”
133:6.7 (1478.6)
“The human soul, when matured, ennobled, and spiritualized, approaches the heavenly status in that it comes near to being an entity intervening between the material and the spiritual, the material self and the divine spirit. The evolving soul of a human being is difficult of description and more difficult of demonstration because it is not discoverable by the methods of either material investigation or spiritual proving. Material science cannot demonstrate the existence of a soul, neither can pure spirit-testing. Notwithstanding the failure of both material science and spiritual standards to discover the existence of the human soul, every morally conscious mortal knows of the existence of his soul as a real and actual personal experience.”
133:7.2 (1479.2)
It was their plan to enjoy a period of real rest and play on this visit to Cyprus as their tour of the Mediterranean was drawing to a close. They landed at Paphos and at once began the assembly of supplies for their sojourn of several weeks in the near-by mountains. On the third day after their arrival they started for the hills with their well-loaded pack animals.
133:7.3 (1479.3)
For two weeks the trio greatly enjoyed themselves, and then, without warning, young Ganid was suddenly taken grievously ill. For two weeks he suffered from a raging fever, oftentimes becoming delirious; both Jesus and Gonod were kept busy attending the sick boy. Jesus skillfully and tenderly cared for the lad, and the father was amazed by both the gentleness and adeptness manifested in all his ministry to the afflicted youth. They were far from human habitations, and the boy was too ill to be moved; so they prepared as best they could to nurse him back to health right there in the mountains.
133:7.5 (1479.5)
The last week of their sojourn in the mountains Jesus and Ganid had a long talk on the functions of the human mind. After several hours of discussion the lad asked this question: “But, Teacher, what do you mean when you say that man experiences a higher form of self-consciousness than do the higher animals?” And as restated in modern phraseology, Jesus answered:
133:7.6 (1479.6)
My son, I have already told you much about the mind of man and the divine spirit that lives therein, but now let me emphasize that self-consciousness is a reality. When any animal becomes self-conscious, it becomes a primitive man. Such an attainment results from a co-ordination of function between impersonal energy and spirit-conceiving mind, and it is this phenomenon which warrants the bestowal of an absolute focal point for the human personality, the spirit of the Father in heaven.
133:7.7 (1479.7)
Ideas are not simply a record of sensations; ideas are sensations plus the reflective interpretations of the personal self; and the self is more than the sum of one’s sensations. There begins to be something of an approach to unity in an evolving selfhood, and that unity is derived from the indwelling presence of a part of absolute unity which spiritually activates such a self-conscious animal-origin mind.
133:7.8 (1479.8)
No mere animal could possess a time self-consciousness. Animals possess a physiological co-ordination of associated sensation-recognition and memory thereof, but none experience a meaningful recognition of sensation or exhibit a purposeful association of these combined physical experiences such as is manifested in the conclusions of intelligent and reflective human interpretations. And this fact of self-conscious existence, associated with the reality of his subsequent spiritual experience, constitutes man a potential son of the universe and foreshadows his eventual attainment of the Supreme Unity of the universe.
133:7.9 (1480.1)
Neither is the human self merely the sum of the successive states of consciousness. Without the effective functioning of a consciousness sorter and associater there would not exist sufficient unity to warrant the designation of a selfhood. Such an ununified mind could hardly attain conscious levels of human status. If the associations of consciousness were just an accident, the minds of all men would then exhibit the uncontrolled and random associations of certain phases of mental madness.
133:7.10 (1480.2)
A human mind, built up solely out of the consciousness of physical sensations, could never attain spiritual levels; this kind of material mind would be utterly lacking in a sense of moral values and would be without a guiding sense of spiritual dominance which is so essential to achieving harmonious personality unity in time, and which is inseparable from personality survival in eternity.
133:7.11 (1480.3)
The human mind early begins to manifest qualities which are supermaterial; the truly reflective human intellect is not altogether bound by the limits of time. That individuals so differ in their life performances indicates, not only the varying endowments of heredity and the different influences of the environment, but also the degree of unification with the indwelling spirit of the Father which has been achieved by the self, the measure of the identification of the one with the other.
인간의 지성은 두 가지에 충성하는 갈등을 잘 견디지 못한다. 선과 악, 이 두 가지를 섬기려고 애쓰는 체험은 그 혼에게 벅찬 부담이 된다. 최상으로 행복하고 효과 있게 통일된 지성은 하늘에 계신 아버지의 뜻을 실천하는 데 전적으로 몸을 바친 지성이다. 해결되지 않은 갈등은 통일을 해치며, 지성의 분열로 끝날지 모른다. 그러나 어떤 값을 치르든 지성의 평화를 얻으려고 애쓰고, 고귀한 포부를 내던지고, 영적 이상(理想)을 타협한다고 해서 혼의 살아남는 인품이 길러지는 것이 아니다. 오히려 그러한 평화는 참된 것의 승리를 꿋꿋하게 주장함으로 얻으며, 선의 강한 힘으로 악을 이겨서 이러한 승리를 달성한다.
133:7.12 (1480.4)
The human mind does not well stand the conflict of double allegiance. It is a severe strain on the soul to undergo the experience of an effort to serve both good and evil. The supremely happy and efficiently unified mind is the one wholly dedicated to the doing of the will of the Father in heaven. Unresolved conflicts destroy unity and may terminate in mind disruption. But the survival character of a soul is not fostered by attempting to secure peace of mind at any price, by the surrender of noble aspirations, and by the compromise of spiritual ideals; rather is such peace attained by the stalwart assertion of the triumph of that which is true, and this victory is achieved in the overcoming of evil with the potent force of good.
안티옥은 로마의 시리아 지방의 서울이었고, 제국의 총독은 여기에 거처를 두었다. 안티옥은 50만의 주민을 가졌는데, 제국에서 셋째로 큰 도시요, 사악함과 지독한 부도덕 면에서는 첫째였다. 고노드는 처리할 업무가 어지간히 있었다. 그래서 예수와 가니드는 둘이서 지내는 일이 많았다. 다프니의 숲만 제외하고, 그들은 여러 나라 말을 쓰는 이 도시 근처를 모조리 찾아 다녔다. 고노드와 가니드는 악명 높은 이 치욕의 사당(祠堂)을 찾아갔지만 예수는 따라가기를 거절했다. 그러한 장면은 인도인에게 그다지 충격이 아니었지만 이상을 추구하는 히브리인에게는 불쾌하였다.
133:8.1 (1480.6)
Antioch was the capital of the Roman province of Syria, and here the imperial governor had his residence. Antioch had half a million inhabitants; it was the third city of the empire in size and the first in wickedness and flagrant immorality. Gonod had considerable business to transact; so Jesus and Ganid were much by themselves. They visited everything about this polyglot city except the grove of Daphne. Gonod and Ganid visited this notorious shrine of shame, but Jesus declined to accompany them. Such scenes were not so shocking to Indians, but they were repellent to an idealistic Hebrew.
133:8.2 (1480.7)
Jesus became sober and reflective as he drew nearer Palestine and the end of their journey. He visited with few people in Antioch; he seldom went about in the city. After much questioning as to why his teacher manifested so little interest in Antioch, Ganid finally induced Jesus to say: “This city is not far from Palestine; maybe I shall come back here sometime.”
가니드는 안티옥에서 무척 흥미 있는 체험을 겪었다. 이 젊은이는 자신이 영리한 생도임을 입증했고, 이미 예수의 가르침을 얼마큼 실천하기 시작했다. 안티옥에는 아버지의 사업과 관련된 어떤 인도인이 살았는데, 그는 아주 불쾌하고 불평을 많이 해서, 그를 해고하는 것이 고려되었다. 가니드가 이 말을 듣자 아버지의 사업 장소로 가서 동료 인도인과 함께 길게 의논했다. 이 사람은 자기가 적당하지 않는 자리에 배치되었다고 느꼈다. 가니드는 하늘에 계신 아버지에 관하여 일러주었고, 여러 모로 그의 종교적 시야를 넓혀 주었다. 그러나 가니드가 말한 모든 것 중에, 히브리 속담을 인용한 것이 가장 효력이 있었다. 그 지혜의 말씀은 이러했다: “네 손에 무슨 일이 맡겨지든지, 힘을 다하여 일하라.”
133:8.3 (1481.1)
Ganid had a very interesting experience in Antioch. This young man had proved himself an apt pupil and already had begun to make practical use of some of Jesus’ teachings. There was a certain Indian connected with his father’s business in Antioch who had become so unpleasant and disgruntled that his dismissal had been considered. When Ganid heard this, he betook himself to his father’s place of business and held a long conference with his fellow countryman. This man felt he had been put at the wrong job. Ganid told him about the Father in heaven and in many ways expanded his views of religion. But of all that Ganid said, the quotation of a Hebrew proverb did the most good, and that word of wisdom was: “Whatsoever your hand finds to do, do that with all your might.”
133:9.1 (1481.3)
The caravan trip across the desert was not a new experience for these much-traveled men. After Ganid had watched his teacher help with the loading of their twenty camels and observed him volunteer to drive their own animal, he exclaimed, “Teacher, is there anything that you cannot do?” Jesus only smiled, saying, “The teacher surely is not without honor in the eyes of a diligent pupil.” And so they set forth for the ancient city of Ur.
133:9.2 (1481.4)
Jesus was much interested in the early history of Ur, the birthplace of Abraham, and he was equally fascinated with the ruins and traditions of Susa, so much so that Gonod and Ganid extended their stay in these parts three weeks in order to afford Jesus more time to conduct his investigations and also to provide the better opportunity to persuade him to go back to India with them.
133:9.3 (1481.5)
It was at Ur that Ganid had a long talk with Jesus regarding the difference between knowledge, wisdom, and truth. And he was greatly charmed with the saying of the Hebrew wise man: “Wisdom is the principal thing; therefore get wisdom. With all your quest for knowledge, get understanding. Exalt wisdom and she will promote you. She will bring you to honor if you will but embrace her.”
마침내 이별의 날이 왔다. 모두가, 특히 소년이 용감했지만, 이것은 어려운 시련이었다. 그들은 눈물을 글썽였어도 마음을 굳게 먹었다. 선생에게 작별을 알리면서 가니드는 말했다: “잘 가소서, 선생이여, 하지만 영원히 가는 것은 아니요. 다마스커스로 다시 돌아올 때, 당신을 찾아보리이다. 내가 당신을 사랑하는 것은 하늘에 계신 아버지가 틀림없이 무언가 당신과 같으리라 생각하기 때문이나이다. 적어도 아버지에 관하여 당신이 내게 일러준 것과 당신이 무척 비슷한 줄 내가 아나이다. 나는 당신의 가르침을 기억하겠지만, 무엇보다도 결코 당신을 잊지 않으리이다.” 아버지는 말했다: “위대한 선생이여, 우리를 더 좋은 사람으로 만들고 하나님을 알도록 도와주신 분에게 작별이오.” 예수는 대답했다. “당신에게 평화가 있고 하늘에 계신 아버지의 축복이 늘 당신과 함께 있기를.” 작은 배가 바다로 그들을 정박한 배까지 나르는 동안 예수는 바닷가에 서서 구경했다. 이렇게 주는 인도에서 온 친구들을 카락스에서 떠나 보냈고 세상에서 다시 그들을 만나지 못했다. 이 세상에서, 그들도 나중에 나사렛 예수로 나타난 그 사람이 막 떠나 보낸 바로 이 친구―그들의 선생 요수아―인 줄 결코 알지 못했다.
133:9.4 (1481.6)
At last the day came for the separation. They were all brave, especially the lad, but it was a trying ordeal. They were tearful of eye but courageous of heart. In bidding his teacher farewell, Ganid said: “Farewell, Teacher, but not forever. When I come again to Damascus, I will look for you. I love you, for I think the Father in heaven must be something like you; at least I know you are much like what you have told me about him. I will remember your teaching, but most of all, I will never forget you.” Said the father, “Farewell to a great teacher, one who has made us better and helped us to know God.” And Jesus replied, “Peace be upon you, and may the blessing of the Father in heaven ever abide with you.” And Jesus stood on the shore and watched as the small boat carried them out to their anchored ship. Thus the Master left his friends from India at Charax, never to see them again in this world; nor were they, in this world, ever to know that the man who later appeared as Jesus of Nazareth was this same friend they had just taken leave of—Joshua their teacher.
133:9.5 (1481.7)
In India, Ganid grew up to become an influential man, a worthy successor of his eminent father, and he spread abroad many of the noble truths which he had learned from Jesus, his beloved teacher. Later on in life, when Ganid heard of the strange teacher in Palestine who terminated his career on a cross, though he recognized the similarity between the gospel of this Son of Man and the teachings of his Jewish tutor, it never occurred to him that these two were actually the same person.