유란시아 책
I 부. 중앙우주와 연방우주들
Paper 5
God’s Relation to the Individual
God’s Relation to the Individual
우주 아버지로서 그토록 위대하고 그토록 웅대한 하나님이, 개별 인간 피조물과 친하게 사귀려고 무한한 완벽성 상태에 있는 영원한 거주지에서 어떻게 내려오실 수 있는지, 사람의 유한 정신이 납득할 수 없다면, 그런 유한한 지능은, 모든 정상-정신을 지니고 도덕적으로 의식하는 유란시아 필사자의 지능 안에, 살아계신 하나님의 실제 단편이 거주한다는 참된 사실에 의거하여, 신과 친교함을 확신해야한다. 내주하는 사고 섭리사는, 낙원 아버지의 영원한 신격의 일부분이다. 사람은, 하나님을 발견하면서 교통하려고 시도하기 위해, 이 영적-실체 현존에 대해 성찰하는 내적 체험보다 더 멀리까지 혼이 나아갈 필요가 없다.
5:0.1 (62.1)
IF THE finite mind of man is unable to comprehend how so great and so majestic a God as the Universal Father can descend from his eternal abode in infinite perfection to fraternize with the individual human creature, then must such a finite intellect rest assurance of divine fellowship upon the truth of the fact that an actual fragment of the living God resides within the intellect of every normal-minded and morally conscious Urantia mortal. The indwelling Thought Adjusters are a part of the eternal Deity of the Paradise Father. Man does not have to go farther than his own inner experience of the soul’s contemplation of this spiritual-reality presence to find God and attempt communion with him.
5:0.2 (62.2)
God has distributed the infinity of his eternal nature throughout the existential realities of his six absolute co-ordinates, but he may, at any time, make direct personal contact with any part or phase or kind of creation through the agency of his prepersonal fragments. And the eternal God has also reserved to himself the prerogative of bestowing personality upon the divine Creators and the living creatures of the universe of universes, while he has further reserved the prerogative of maintaining direct and parental contact with all these personal beings through the personality circuit.
유한한 피조물이 무한하신 하나님께 접근할 수 없는 것은 선천적인데, 아버지가 냉담하시기 때문이 아니라, 창조된 존재의 유한성과 물질적 제한조건 때문이다. 우주 실존 중에서 가장 높은 인격체와, 창조된 지성체 중에서 가장 낮은 집단 사이의 영적 차이는, 상상할 수 없을 정도로 크다. 하등 계층 지성체가 바로 그 아버지 현존 앞으로 즉시 옮겨질 수 있더라도, 그들은 자신이 거기 있음을 알지 못할 것이다. 그들은 자신이 지금 있는 곳과 마찬가지로, 거기서도 우주 아버지 현존을 알아채지 못할 것이다. 필사적 사람이 우주 아버지의 낙원 현존 앞으로 안전하게 안내받기를, 가능한 범위 안에서 시종일관 요청할 수 있기 전에, 사람의 앞에는 멀고 먼 길이 있다. 일곱 으뜸 영 가운데 어느 한 분이라도 볼 수 있을 만큼 영적 식견이 생기게 할 어떤 수준을 달성하려면, 사람은 그전에 영적으로 여러 차례 전환돼야한다.
5:1.1 (62.3)
The inability of the finite creature to approach the infinite Father is inherent, not in the Father’s aloofness, but in the finiteness and material limitations of created beings. The magnitude of the spiritual difference between the highest personality of universe existence and the lower groups of created intelligences is inconceivable. Were it possible for the lower orders of intelligence to be transported instantly into the presence of the Father himself, they would not know they were there. They would there be just as oblivious of the presence of the Universal Father as where they now are. There is a long, long road ahead of mortal man before he can consistently and within the realms of possibility ask for safe conduct into the Paradise presence of the Universal Father. Spiritually, man must be translated many times before he can attain a plane that will yield the spiritual vision which will enable him to see even any one of the Seven Master Spirits.
우리 아버지는 숨어 계시지 않으며;독단적으로 은둔해있지 않으신다. 그는 자신의 우주 영역에서 자녀들에게 자신을 드러내려고 끝-없이 수고하시는 동안, 신성한 지혜 자원을 동원해왔다. 무한한 위엄과 형언할 수 없는 관대함이 그의 장엄한 사랑과 관련돼있는데, 아버지는 그 사랑 때문에, 그를 납득하거나 사랑하거나 그에게 접근할 수 있는 온갖 창조된 존재와 교제하기를 그리워하시게 되며;따라서, 네가 필사자 상승 여행의 목표를 성취하고, 만유의 중심에 계시는 아버지 현존 속에 서게 될 시간과 장소와 환경을 결정하는 것은, 너의 선천적인 제한조건이고, 이 제한조건은 너의 유한한 인격 및 물질 실존에서 분리될 수 없다.
5:1.2 (62.4)
Our Father is not in hiding; he is not in arbitrary seclusion. He has mobilized the resources of divine wisdom in a never-ending effort to reveal himself to the children of his universal domains. There is an infinite grandeur and an inexpressible generosity connected with the majesty of his love which causes him to yearn for the association of every created being who can comprehend, love, or approach him; and it is, therefore, the limitations inherent in you, inseparable from your finite personality and material existence, that determine the time and place and circumstances in which you may achieve the goal of the journey of mortal ascension and stand in the presence of the Father at the center of all things.
5:1.3 (63.1)
Although the approach to the Paradise presence of the Father must await your attainment of the highest finite levels of spirit progression, you should rejoice in the recognition of the ever-present possibility of immediate communion with the bestowal spirit of the Father so intimately associated with your inner soul and your spiritualizing self.
5:1.4 (63.2)
The mortals of the realms of time and space may differ greatly in innate abilities and intellectual endowment, they may enjoy environments exceptionally favorable to social advancement and moral progress, or they may suffer from the lack of almost every human aid to culture and supposed advancement in the arts of civilization; but the possibilities for spiritual progress in the ascension career are equal to all; increasing levels of spiritual insight and cosmic meanings are attained quite independently of all such sociomoral differentials of the diversified material environments on the evolutionary worlds.
5:1.5 (63.3)
However Urantia mortals may differ in their intellectual, social, economic, and even moral opportunities and endowments, forget not that their spiritual endowment is uniform and unique. They all enjoy the same divine presence of the gift from the Father, and they are all equally privileged to seek intimate personal communion with this indwelling spirit of divine origin, while they may all equally choose to accept the uniform spiritual leading of these Mystery Monitors.
5:1.6 (63.4)
If mortal man is wholeheartedly spiritually motivated, unreservedly consecrated to the doing of the Father’s will, then, since he is so certainly and so effectively spiritually endowed by the indwelling and divine Adjuster, there cannot fail to materialize in that individual’s experience the sublime consciousness of knowing God and the supernal assurance of surviving for the purpose of finding God by the progressive experience of becoming more and more like him.
5:1.7 (63.5)
Man is spiritually indwelt by a surviving Thought Adjuster. If such a human mind is sincerely and spiritually motivated, if such a human soul desires to know God and become like him, honestly wants to do the Father’s will, there exists no negative influence of mortal deprivation nor positive power of possible interference which can prevent such a divinely motivated soul from securely ascending to the portals of Paradise.
아버지는 피조물 전체가 자신과 개인적 교류를 나누게 되기를 열망하신다. 그런 상태에 도달할만한 생존 신분과 영적 자질을 지닌 모든 피조물을 받아들일 장소를 아버지께서 낙원에 마련하셨다. 그러므로 지금부터 영원토록, 너희 철학의 틀을 이렇게 잡으라:너희 각자에게 그리고 우리 모두에게, 하나님은 가까이 갈 수 있는 분이고, 도달할 수 있는 아버지이고, 그 길은 열려 있으며;어떤 우주의 어떤 가치 있는 지성체든지 우주 아버지의 낙원 현존 앞으로 전진하는 것을 촉진시키기 위해, 신성한 사랑의 힘과 신성한 경영 방편과 수단은 모두 서로 맞물려있다,
5:1.8 (63.6)
The Father desires all his creatures to be in personal communion with him. He has on Paradise a place to receive all those whose survival status and spiritual nature make possible such attainment. Therefore settle in your philosophy now and forever: To each of you and to all of us, God is approachable, the Father is attainable, the way is open; the forces of divine love and the ways and means of divine administration are all interlocked in an effort to facilitate the advancement of every worthy intelligence of every universe to the Paradise presence of the Universal Father.
하나님께 도달하기까지 엄청난 시간이 소요된다는 사실에도 불구하고, 무한자의 현존하심과 인격은 확실하다. 너희는 일곱 연방우주 회로 가운데 한 부분에서 상승하며, 너희가 그 둘레를 무수히 여러 번 돌더라도, 너희는 영에서 그리고 신분에서, 계속 왔다 갔다 하면서 안쪽으로 들어가게 되기를 기대할 수 있다. 너희는 이 구체에서 저 구체로, 바깥 회로에서 점점 더 안쪽 중심 가까이로 전환되고 있음에 의존할 수 있으며, 언젠가는, 너희가 신의 중앙 현존 안에 서게 될 것임을, 그리고 상징적으로 말해서 얼굴을 대면하듯이 그분을 보게 될 것임을 의심하지 말라. 그것은 실제로, 글자 그대로 영적 수준의 달성에 대한 문제이며;신비 관찰자가 내주했던 자, 그리고 나중에 그 사고 섭리사와 영원히 융합한 자는 누구든지, 이 영적 수준에 도달할 수 있다.
5:1.9 (63.7)
The fact that vast time is involved in the attainment of God makes the presence and personality of the Infinite none the less real. Your ascension is a part of the circuit of the seven superuniverses, and though you swing around it countless times, you may expect, in spirit and in status, to be ever swinging inward. You can depend upon being translated from sphere to sphere, from the outer circuits ever nearer the inner center, and some day, doubt not, you shall stand in the divine and central presence and see him, figuratively speaking, face to face. It is a question of the attainment of actual and literal spiritual levels; and these spiritual levels are attainable by any being who has been indwelt by a Mystery Monitor, and who has subsequently eternally fused with that Thought Adjuster.
5:1.10 (64.1)
The Father is not in spiritual hiding, but so many of his creatures have hidden themselves away in the mists of their own willful decisions and for the time being have separated themselves from the communion of his spirit and the spirit of his Son by the choosing of their own perverse ways and by the indulgence of the self-assertiveness of their intolerant minds and unspiritual natures.
필사적 사람은 하나님께 가까이 갈 수 있으며, 선택 능력이 남아있는 한, 신의 뜻을 반복적으로 저버릴 수도 있다. 사람이 아버지 뜻을 선택하는 능력을 잃어버리기 전에는, 사람의 최종 파멸이 결정되지 않는다. 아버지의 마음은 자녀의 필요와 청원에 대해 결코 닫힌 적이 없다. 아버지의 신성한 뜻을 행하려는--곧 그를 알고자 하고 그와 같이 되려는-- 열망을 그들이 최종적으로 영원히 잃어버릴 때, 결국 이 자녀들은 아버지의 이끄시는 권능을 거부하고 영원히 마음 문을 닫는다. 마찬가지로, 그런 상승자가 아버지 뜻대로 살기로, 취소할 수 없는 마지막 선택을 했다고 섭리사 융합이 우주에 선포할 때, 사람의 영원한 운명이 확증된다.
5:1.11 (64.2)
Mortal man may draw near God and may repeatedly forsake the divine will so long as the power of choice remains. Man’s final doom is not sealed until he has lost the power to choose the Father’s will. There is never a closure of the Father’s heart to the need and the petition of his children. Only do his offspring close their hearts forever to the Father’s drawing power when they finally and forever lose the desire to do his divine will—to know him and to be like him. Likewise is man’s eternal destiny assured when Adjuster fusion proclaims to the universe that such an ascender has made the final and irrevocable choice to live the Father’s will.
5:1.12 (64.3)
The great God makes direct contact with mortal man and gives a part of his infinite and eternal and incomprehensible self to live and dwell within him. God has embarked upon the eternal adventure with man. If you yield to the leadings of the spiritual forces in you and around you, you cannot fail to attain the high destiny established by a loving God as the universe goal of his ascendant creatures from the evolutionary worlds of space.
5:2.1 (64.4)
The physical presence of the Infinite is the reality of the material universe. The mind presence of Deity must be determined by the depth of individual intellectual experience and by the evolutionary personality level. The spiritual presence of Divinity must of necessity be differential in the universe. It is determined by the spiritual capacity of receptivity and by the degree of the consecration of the creature’s will to the doing of the divine will.
5:2.2 (64.5)
God lives in every one of his spirit-born sons. The Paradise Sons always have access to the presence of God, “the right hand of the Father,” and all of his creature personalities have access to the “bosom of the Father.” This refers to the personality circuit, whenever, wherever, and however contacted, or otherwise entails personal, self-conscious contact and communion with the Universal Father, whether at the central abode or at some other designated place, as on one of the seven sacred spheres of Paradise.
5:2.3 (64.6)
The divine presence cannot, however, be discovered anywhere in nature or even in the lives of God-knowing mortals so fully and so certainly as in your attempted communion with the indwelling Mystery Monitor, the Paradise Thought Adjuster. What a mistake to dream of God far off in the skies when the spirit of the Universal Father lives within your own mind!
네가 섭리사의 영적 인도와 조화를 이루면서 진보하는 동안, 너를 둘러싸고 너에게 접촉하지만 너의 부분들 전체로서 작용하지는 않는, 다른 영적 영향들의 현존과 변화시키는 힘을 네가 더 충분히 식별하기를 희망할 수 있는 것은, 너에게 내주하는 이 하나님 단편 때문이다. 내주하는 섭리사와 갖는 긴밀하고 친밀한 접촉에 대하여 네가 지적으로 의식하지 못한다고 해서, 그런 고귀한 체험을 조금도 무시할 수 없다. 신성한 섭리사와 나누는 형제애의 증거는, 오직 개별 신자의 생활 체험에서 산출되는 영 열매의 본질과 정도에 달려 있다. “그들의 열매로 그들을 알 것이다.”
5:2.4 (64.7)
It is because of this God fragment that indwells you that you can hope, as you progress in harmonizing with the Adjuster’s spiritual leadings, more fully to discern the presence and transforming power of those other spiritual influences that surround you and impinge upon you but do not function as an integral part of you. The fact that you are not intellectually conscious of close and intimate contact with the indwelling Adjuster does not in the least disprove such an exalted experience. The proof of fraternity with the divine Adjuster consists wholly in the nature and extent of the fruits of the spirit which are yielded in the life experience of the individual believer. “By their fruits you shall know them.”
5:2.5 (65.1)
It is exceedingly difficult for the meagerly spiritualized, material mind of mortal man to experience marked consciousness of the spirit activities of such divine entities as the Paradise Adjusters. As the soul of joint mind and Adjuster creation becomes increasingly existent, there also evolves a new phase of soul consciousness which is capable of experiencing the presence, and of recognizing the spirit leadings and other supermaterial activities, of the Mystery Monitors.
5:2.6 (65.2)
The entire experience of Adjuster communion is one involving moral status, mental motivation, and spiritual experience. The self-realization of such an achievement is mainly, though not exclusively, limited to the realms of soul consciousness, but the proofs are forthcoming and abundant in the manifestation of the fruits of the spirit in the lives of all such inner-spirit contactors.
5:3.1 (65.3)
Though the Paradise Deities, from the universe standpoint, are as one, in their spiritual relations with such beings as inhabit Urantia they are also three distinct and separate persons. There is a difference between the Godheads in the matter of personal appeals, communion, and other intimate relations. In the highest sense, we worship the Universal Father and him only. True, we can and do worship the Father as he is manifested in his Creator Sons, but it is the Father, directly or indirectly, who is worshiped and adored.
모든 종류의 간구는, 영원 아들 및 그 아들의 영적 조직 영역에 속한다. 기도 곧 모든 의례적{儀禮的} 대화는, 우주 아버지에 대한 찬미와 경배를 제외하고, 지방우주에 관계되는 문제이며;대개 창조주 아들의 관할권 영역 밖으로 나가지 않는다. 그러나 경배는, 아버지의 인격 회로가 작용함으로 인해 확실히 회로화{回路化} 되고, 창조주 인격자에게 즉시 발송된다. 게다가 우리는, 섭리사가-내주하는 피조물이 표현하는 경의{敬意}가 그렇게 등록되는 것은, 아버지의 영이 현존하심으로 촉진된다고 믿는다. 그런 믿음을 입증할 증거는 엄청나게 많이 있으며, 모든 계층의 아버지 단편들은, 그 백성의 진실한 찬미를 우주 아버지 현존 앞에 공개적으로 나타내 보일 권한을 부여받았다는 것을, 나는 알고 있다. 섭리사들은 또한 하나님과 대화하는 인격이전의 직통 경로를 분명하게 활용하고, 마찬가지로 영원 아들의 영-인력 회로도 활용할 수 있다.
5:3.2 (65.4)
Supplications of all kinds belong to the realm of the Eternal Son and the Son’s spiritual organization. Prayers, all formal communications, everything except adoration and worship of the Universal Father, are matters that concern a local universe; they do not ordinarily proceed out of the realm of the jurisdiction of a Creator Son. But worship is undoubtedly encircuited and dispatched to the person of the Creator by the function of the Father’s personality circuit. We further believe that such registry of the homage of an Adjuster-indwelt creature is facilitated by the Father’s spirit presence. There exists a tremendous amount of evidence to substantiate such a belief, and I know that all orders of Father fragments are empowered to register the bona fide adoration of their subjects acceptably in the presence of the Universal Father. The Adjusters undoubtedly also utilize direct prepersonal channels of communication with God, and they are likewise able to utilize the spirit-gravity circuits of the Eternal Son.
경배는 그 자체를 위한 것이지만;기도는 자기-이익 곧 피조물-이익의 요소를 담고 있는데;이것이 경배와 기도의 가장 큰 차이점이다. 참된 경배에는 개인의 이익에 속하는 자기-요청 또는 기타 요소가 전혀 없으며;우리는 그저 하나님에 대하여 납득하는 대로 그분께 경배드릴 뿐이다. 경배는 아무 것도 요구하지 않고, 경배자에 대하여 아무 것도 기대하지 않는다. 우리는 그런 공경에서 이끌어 낼 수 있는 어떤 것 때문에 아버지를 경배하지는 않으며;아버지의 비길 데 없는 인격을 인식함에 따라서 자연스럽고 자발적인 반응으로, 그리고 그분의 매력적인 본성과 찬미할만한 속성들 때문에, 그렇게 헌신하고 그런 경배에 참여한다.
5:3.3 (65.5)
Worship is for its own sake; prayer embodies a self- or creature-interest element; that is the great difference between worship and prayer. There is absolutely no self-request or other element of personal interest in true worship; we simply worship God for what we comprehend him to be. Worship asks nothing and expects nothing for the worshiper. We do not worship the Father because of anything we may derive from such veneration; we render such devotion and engage in such worship as a natural and spontaneous reaction to the recognition of the Father’s matchless personality and because of his lovable nature and adorable attributes.
5:3.4 (65.6)
The moment the element of self-interest intrudes upon worship, that instant devotion translates from worship to prayer and more appropriately should be directed to the person of the Eternal Son or the Creator Son. But in practical religious experience there exists no reason why prayer should not be addressed to God the Father as a part of true worship.
5:3.5 (66.1)
When you deal with the practical affairs of your daily life, you are in the hands of the spirit personalities having origin in the Third Source and Center; you are co-operating with the agencies of the Conjoint Actor. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spirit operating on your world and throughout your universe.
지방우주의 운명을 관장하는 창조주 아들들 곧 주권자 아들들이, 낙원의 우주 아버지와 영원 아들, 이 두 분을 대신한다. 이 우주 아들들은, 아버지의 이름으로 경배 드리는 찬미를 받고, 그들 각자의 창조계 전반에 걸쳐서 탄원하는 백성의 요청에 귀를 기울인다. 지방우주 자녀들에게는, 모든 실질적 의도와 목적에서 볼 때, 미가엘 아들이 하나님이시다. 그는, 우주 아버지와 영원 아들이 지방우주에서 인격화{人格化}된 분이다. 무한 영은 우주 영들을 통해서 이 영역의 자녀들과 개인적 접촉을 유지하는데, 이들은 낙원 창조주 아들들의 경영 동역자요 창조 동역자다.
5:3.6 (66.2)
The Creator or Sovereign Sons who preside over the destinies of the local universes stand in the place of both the Universal Father and the Eternal Son of Paradise. These Universe Sons receive, in the name of the Father, the adoration of worship and give ear to the pleas of their petitioning subjects throughout their respective creations. To the children of a local universe a Michael Son is, to all practical intents and purposes, God. He is the local universe personification of the Universal Father and the Eternal Son. The Infinite Spirit maintains personal contact with the children of these realms through the Universe Spirits, the administrative and creative associates of the Paradise Creator Sons.
5:3.7 (66.3)
Sincere worship connotes the mobilization of all the powers of the human personality under the dominance of the evolving soul and subject to the divine directionization of the associated Thought Adjuster. The mind of material limitations can never become highly conscious of the real significance of true worship. Man’s realization of the reality of the worship experience is chiefly determined by the developmental status of his evolving immortal soul. The spiritual growth of the soul takes place wholly independently of the intellectual self-consciousness.
경배 드리는 체험은, 인간 혼--곧 하나님을-추구하는 필사 정신과, 하나님을-드러내는 불멸{不滅}하는 섭리사의 공동 창조물--의 이루 말할 수 없는 간절함과 형언할 수 없는 염원을, 약혼중인 섭리사가 신성한 아버지께 전달하려는 숭고한 시도다. 그러므로 경배는, 관련된 영의 안내를 받아 우주 아버지의 신앙 아들로서 하나님과 대화하려고, 영화{靈化}되려는 자아의 시도에 물질 정신이 동의하는 행위다. 필사 정신은 경배에 동의하며;불멸하는 혼은 경배를 갈구하고 추진하며;신성한 섭리사 현존은 필사 정신 및 진화하면서 불멸하는 혼을 대신하여 그런 경배를 수행한다. 결국, 참된 경배는 네 가지 시공우주 수준 곧:지적 수준과 모론시아 수준과 영적 수준과 인격적 수준에서 실현되는 체험--, 즉 정신과 혼과 영이 의식{意識}하고, 인격 안에서 이 세 가지가 통합되는 체험--이 된다.
5:3.8 (66.4)
The worship experience consists in the sublime attempt of the betrothed Adjuster to communicate to the divine Father the inexpressible longings and the unutterable aspirations of the human soul—the conjoint creation of the God-seeking mortal mind and the God-revealing immortal Adjuster. Worship is, therefore, the act of the material mind’s assenting to the attempt of its spiritualizing self, under the guidance of the associated spirit, to communicate with God as a faith son of the Universal Father. The mortal mind consents to worship; the immortal soul craves and initiates worship; the divine Adjuster presence conducts such worship in behalf of the mortal mind and the evolving immortal soul. True worship, in the last analysis, becomes an experience realized on four cosmic levels: the intellectual, the morontial, the spiritual, and the personal—the consciousness of mind, soul, and spirit, and their unification in personality.
5:4.1 (66.5)
The morality of the religions of evolution drives men forward in the God quest by the motive power of fear. The religions of revelation allure men to seek for a God of love because they crave to become like him. But religion is not merely a passive feeling of “absolute dependence” and “surety of survival”; it is a living and dynamic experience of divinity attainment predicated on humanity service.
5:4.2 (66.6)
The great and immediate service of true religion is the establishment of an enduring unity in human experience, a lasting peace and a profound assurance. With primitive man, even polytheism is a relative unification of the evolving concept of Deity; polytheism is monotheism in the making. Sooner or later, God is destined to be comprehended as the reality of values, the substance of meanings, and the life of truth.
5:4.3 (67.1)
God is not only the determiner of destiny; he is man’s eternal destination. All nonreligious human activities seek to bend the universe to the distorting service of self; the truly religious individual seeks to identify the self with the universe and then to dedicate the activities of this unified self to the service of the universe family of fellow beings, human and superhuman.
모든 종교는, 신격에 대한 경배와 인간 구원에 대한 어떤 교리를 가르친다. 불교는, 수난으로부터 구원받음, 즉 끝없는 평화를 약속하며;유대교는, 어려움으로부터 구원받음, 즉 정의에 입각한 번영을 약속하며;그리스 종교는, 아름다움을 실현함으로써, 불일치 곧 추함으로부터 구원받음을 약속하며;그리스도교는, 죄로부터 구원받음 곧 고결함을 약속하며;마호멧교는, 유대교와 그리스도교의 가혹한 도덕 표준으로부터 벗어나게 해준다. 예수의 종교는, 자아로부터 구원받는 것, 즉 시간세계에서 그리고 영원 속에서 피조물이 고립되는 악으로부터 구출되는 것이다.
5:4.5 (67.3)
All religions teach the worship of Deity and some doctrine of human salvation. The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.
5:4.7 (67.5)
The Zoroastrians had a religion of morals; the Hindus a religion of metaphysics; the Confucianists a religion of ethics. Jesus lived a religion of service. All these religions are of value in that they are valid approaches to the religion of Jesus. Religion is destined to become the reality of the spiritual unification of all that is good, beautiful, and true in human experience.
그리스인의 종교는, “너 자신을 알라”는 표어를 가졌으며;히브리인은, “너희의 하나님을 알라”는 가르침에 중심을 뒀으며;그리스도교는, “주 예수 그리스도에 대한 지식”을 목표로 삼는 복음을 전파했다. 예수는, “하나님을 알고, 너 자신이 하나님의 자녀임을 알라”는 기쁜 소식을 선포했다. 종교의 목적에 대해 이렇게 서로 다른 개념들이 다양한 생활환경에서 개인의 입장을 결정하며, 경배의 깊이를 예시하고 사람이 개인적으로 기도하는 습관의 본질을 예시한다. 어떤 종교든지, 그 영적 상태는 어떤 성질의 기도를 드리는가에 따라 측정해도 좋다.
5:4.8 (67.6)
The Greek religion had a watchword “Know yourself”; the Hebrews centered their teaching on “Know your God”; the Christians preach a gospel aimed at a “knowledge of the Lord Jesus Christ”; Jesus proclaimed the good news of “knowing God, and yourself as a son of God.” These differing concepts of the purpose of religion determine the individual’s attitude in various life situations and foreshadow the depth of worship and the nature of his personal habits of prayer. The spiritual status of any religion may be determined by the nature of its prayers.
5:4.9 (67.7)
The concept of a semihuman and jealous God is an inevitable transition between polytheism and sublime monotheism. An exalted anthropomorphism is the highest attainment level of purely evolutionary religion. Christianity has elevated the concept of anthropomorphism from the ideal of the human to the transcendent and divine concept of the person of the glorified Christ. And this is the highest anthropomorphism that man can ever conceive.
5:4.14 (68.2)
It must therefore be evident that composite Christian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christianity were generally based on the personal religious experience of three different persons: Philo of Alexandria, Jesus of Nazareth, and Paul of Tarsus.
5:4.15 (68.3)
In the study of the religious life of Jesus, view him positively. Think not so much of his sinlessness as of his righteousness, his loving service. Jesus upstepped the passive love disclosed in the Hebrew concept of the heavenly Father to the higher active and creature-loving affection of a God who is the Father of every individual, even of the wrongdoer.
도덕체계는 자아를-의식하는 이성{理性}에서 기원됐으며;동물을 초월하지만 전적으로 진화된 것이다. 인간의 진화는, 그 진화가 전개되면서 섭리사가 증여되고 진리의 영이 부어지기 전까지 얻은 재능을 모두 포함한다. 그러나 도덕체계 수준에 도달한다고 해서, 사람이 필사자 삶의 실제 투쟁에서 해방되지는 않는다. 사람의 물리적 환경은 실존을 위한 투쟁을 수반하며;사회적 환경은 윤리적 조정을 필요로 하며;도덕적 상황은 이성의 최고 영역에서 선택하도록 요구하며;(하나님을 이해해온) 영적 체험은, 사람이 하나님을 발견하고 그와 같이 되기를 진지하게 애쓰기를 요구한다.
5:5.1 (68.4)
Morality has its origin in the reason of self-consciousness; it is superanimal but wholly evolutionary. Human evolution embraces in its unfolding all endowments antecedent to the bestowal of the Adjusters and to the pouring out of the Spirit of Truth. But the attainment of levels of morality does not deliver man from the real struggles of mortal living. Man’s physical environment entails the battle for existence; the social surroundings necessitate ethical adjustments; the moral situations require the making of choices in the highest realms of reason; the spiritual experience (having realized God) demands that man find him and sincerely strive to be like him.
5:5.2 (68.5)
Religion is not grounded in the facts of science, the obligations of society, the assumptions of philosophy, or the implied duties of morality. Religion is an independent realm of human response to life situations and is unfailingly exhibited at all stages of human development which are postmoral. Religion may permeate all four levels of the realization of values and the enjoyment of universe fellowship: the physical or material level of self-preservation; the social or emotional level of fellowship; the moral or duty level of reason; the spiritual level of the consciousness of universe fellowship through divine worship.
5:5.3 (68.6)
The fact-seeking scientist conceives of God as the First Cause, a God of force. The emotional artist sees God as the ideal of beauty, a God of aesthetics. The reasoning philosopher is sometimes inclined to posit a God of universal unity, even a pantheistic Deity. The religionist of faith believes in a God who fosters survival, the Father in heaven, the God of love.
5:5.4 (68.7)
Moral conduct is always an antecedent of evolved religion and a part of even revealed religion, but never the whole of religious experience. Social service is the result of moral thinking and religious living. Morality does not biologically lead to the higher spiritual levels of religious experience. The adoration of the abstract beautiful is not the worship of God; neither is exaltation of nature nor the reverence of unity the worship of God.
5:5.5 (68.8)
Evolutionary religion is the mother of the science, art, and philosophy which elevated man to the level of receptivity to revealed religion, including the bestowal of Adjusters and the coming of the Spirit of Truth. The evolutionary picture of human existence begins and ends with religion, albeit very different qualities of religion, one evolutional and biological, the other revelational and periodical. And so, while religion is normal and natural to man, it is also optional. Man does not have to be religious against his will.
종교 체험은 근본적으로 영적이기 때문에, 결코 물질 정신이 이를 충분히 이해할 수 없으며;따라서 신학의 기능 곧 종교 심리학이 나왔다. 인간이 하나님을 인식한다는 기본 교리가, 유한한 납득 속에 역설{逆說}을 만들어낸다. 인간의 논리로 따지고 유한자가 추리해도, 신성한 내재성이라는 개념, 즉 하나님이 각 개인 안에 있고 또한 그 일부분이라는 개념과, 하나님의 초월, 즉 온갖 우주를 신성하게 통치하신다는 관념을, 결코 조화시킬 수 없다. 지성적 경배를 정당화시키고 인격 생존의 희망을 확인하기 위하여, 인격있는 하나님이라는 초월 개념을 신앙으로-파악하고, 바로 그 하나님의 단편이 내주하는 현존임을 깨닫는 가운데, 신격에 대한 이 두 근본 개념이 통합돼야한다. 종교의 난제와 역설은, 종교 실체들을 지적으로 납득할 수 있는 능력이 필사자에게 전혀 없다는 사실에 선천적으로 들어 있다.
5:5.6 (69.1)
Religious experience, being essentially spiritual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of God creates a paradox in finite comprehension. It is well-nigh impossible for human logic and finite reason to harmonize the concept of divine immanence, God within and a part of every individual, with the idea of God’s transcendence, the divine domination of the universe of universes. These two essential concepts of Deity must be unified in the faith-grasp of the concept of the transcendence of a personal God and in the realization of the indwelling presence of a fragment of that God in order to justify intelligent worship and validate the hope of personality survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortal capacity for intellectual comprehension.
하나님을-의식함은, 그 영역의 진화하는 필사자가 체험하듯이, 가지각색의 세 요소 곧 서로 다른 세 실체 실현 수준으로 이뤄져야한다. 첫째는 정신 의식--곧 하나님이라는 관념에 대한 납득--이 있다. 다음에는 혼 의식--곧 하나님이라는 이상에 대한 깨달음--이 따라온다. 끝으로는, 영 의식--곧 하나님이라는 영 실체에 대한 깨달음--이 나타나기 시작한다. 아무리 불충분하더라도, 신을 깨닫는 이 요소들을 통합함으로써, 필사자 인격은 하나님이 인격이심을 어떤 의식 수준에서든지 반드시 깨닫는다. 완결성취 단체를 달성한 필사자들에게는, 이 모든 것이 때가 되면 하나님의 지존성 실현으로 이어질 것이고, 그후에는 결국 하나님의 궁극성, 즉 낙원 아버지에 대한 어떤 유한절대 초의식{超意識} 국면이 실현됨으로 귀결될지도 모른다.
5:5.11 (69.6)
God-consciousness, as it is experienced by an evolving mortal of the realms, must consist of three varying factors, three differential levels of reality realization. There is first the mind consciousness—the comprehension of the idea of God. Then follows the soul consciousness—the realization of the ideal of God. Last, dawns the spirit consciousness—the realization of the spirit reality of God. By the unification of these factors of the divine realization, no matter how incomplete, the mortal personality at all times overspreads all conscious levels with a realization of the personality of God. In those mortals who have attained the Corps of the Finality all this will in time lead to the realization of the supremacy of God and may subsequently eventuate in the realization of the ultimacy of God, some phase of the absonite superconsciousness of the Paradise Father.
5:5.12 (69.7)
The experience of God-consciousness remains the same from generation to generation, but with each advancing epoch in human knowledge the philosophic concept and the theologic definitions of God must change. God-knowingness, religious consciousness, is a universe reality, but no matter how valid (real) religious experience is, it must be willing to subject itself to intelligent criticism and reasonable philosophic interpretation; it must not seek to be a thing apart in the totality of human experience.
인격의 영원한 생존은 필사 정신의 선택에 전적으로 의존하는데, 불멸하는 혼이 생존할 가능성을 그 결정이 좌우한다. 정신이 하나님을 믿고 혼이 하나님을 알 때, 그리고 양육하는 섭리사와 함께 정신과 혼이 모두 하나님을 열망할 때, 생존이 보증된다. 지능의 제한조건, 교육의 단축, 문화의 상실, 사회적 상태의 메마름, 그리고 심지어 교육적, 문화적, 및 사회적 이점의 불행한 결핍에서 발생되는 인간 규범의 열등함조차, 그렇게 불운하고 인간적 조건이 불리하더라도, 믿는 개인 속에 신성한 영이 현존함을 무효로 만들 수 없다. 신비 관찰자가 내주함이, 불멸하는 혼의 성장 및 생존 잠재력의 시초를 이루고, 그 가능성을 보장한다.
5:5.13 (69.8)
Eternal survival of personality is wholly dependent on the choosing of the mortal mind, whose decisions determine the survival potential of the immortal soul. When the mind believes God and the soul knows God, and when, with the fostering Adjuster, they all desire God, then is survival assured. Limitations of intellect, curtailment of education, deprivation of culture, impoverishment of social status, even inferiority of the human standards of morality resulting from the unfortunate lack of educational, cultural, and social advantages, cannot invalidate the presence of the divine spirit in such unfortunate and humanly handicapped but believing individuals. The indwelling of the Mystery Monitor constitutes the inception and insures the possibility of the potential of growth and survival of the immortal soul.
출산할 수 있는 필사자 부모의 역량은, 그들의 교육적, 문화적, 사회적, 또는 경제적 자격에 입각하지 않는다. 자연 조건 아래서 부모의 인자{因子}들이 결합함은, 자손을 생기게 하기에 매우 충분하다. 영{靈}이-부여된 그런 개인이 하나님을 추구하고 그와 같이 되기를 진지하게 열망한다면, 즉 하늘에 계신 아버지의 뜻을 행하기로 정직하게 선택한다면, 그 필사자 안에서 생존하는 자질을 지닌 불멸하는 혼을 비로소 생산하고 양육하는 데 유일하게 필요한 것은, 신성한 섭리사와 합동하여 옳고 그름을 분별하고 하나님을 경배할 수 있는 능력을 지닌, 인간 정신뿐이다.
5:5.14 (70.1)
The ability of mortal parents to procreate is not predicated on their educational, cultural, social, or economic status. The union of the parental factors under natural conditions is quite sufficient to initiate offspring. A human mind discerning right and wrong and possessing the capacity to worship God, in union with a divine Adjuster, is all that is required in that mortal to initiate and foster the production of his immortal soul of survival qualities if such a spirit-endowed individual seeks God and sincerely desires to become like him, honestly elects to do the will of the Father in heaven.
5:6.1 (70.2)
The Universal Father is the God of personalities. The domain of universe personality, from the lowest mortal and material creature of personality status to the highest persons of creator dignity and divine status, has its center and circumference in the Universal Father. God the Father is the bestower and the conservator of every personality. And the Paradise Father is likewise the destiny of all those finite personalities who wholeheartedly choose to do the divine will, those who love God and long to be like him.
5:6.2 (70.3)
Personality is one of the unsolved mysteries of the universes. We are able to form adequate concepts of the factors entering into the make-up of various orders and levels of personality, but we do not fully comprehend the real nature of the personality itself. We clearly perceive the numerous factors which, when put together, constitute the vehicle for human personality, but we do not fully comprehend the nature and significance of such a finite personality.
인격은, 최소한의 자아-의식에서 최대한의 하나님-의식에 이르기까지 범위를 갖는 정신 자질을 지닌, 모든 피조물 안에 잠재돼있다. 그러나 정신 자질 자체만으로는 인격이 아니고, 영도 아니고 물리적 에너지도 아니다. 인격은, 물질과 정신과 영이 연합하고 조화를 이루는 살아있는 이 에너지 체계에 아버지 하나님이 독점적으로 증여하시는, 시공우주 실체의 그 특성 및 가치다. 인격은 점진적으로 성취되는 것도 아니다. 인격체는 물질적이거나 영적일 수 있지만, 인격이 있든지 아니면 없든지 둘 중에 하나다. 인격적이지-않은 자들은, 낙원 아버지께서 직접 행동하시는 경우를 제외하면, 인격있는 존재의 수준을 결코 달성할 수 없다.
5:6.3 (70.4)
Personality is potential in all creatures who possess a mind endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mind endowment alone is not personality, neither is spirit nor physical energy. Personality is that quality and value in cosmic reality which is exclusively bestowed by God the Father upon these living systems of the associated and co-ordinated energies of matter, mind, and spirit. Neither is personality a progressive achievement. Personality may be material or spiritual, but there either is personality or there is no personality. The other-than-personal never attains the level of the personal except by the direct act of the Paradise Father.
5:6.4 (70.5)
The bestowal of personality is the exclusive function of the Universal Father, the personalization of the living energy systems which he endows with the attributes of relative creative consciousness and the freewill control thereof. There is no personality apart from God the Father, and no personality exists except for God the Father. The fundamental attributes of human selfhood, as well as the absolute Adjuster nucleus of the human personality, are the bestowals of the Universal Father, acting in his exclusively personal domain of cosmic ministry.
5:6.5 (70.6)
The Adjusters of prepersonal status indwell numerous types of mortal creatures, thus insuring that these same beings may survive mortal death to personalize as morontia creatures with the potential of ultimate spirit attainment. For, when such a creature mind of personality endowment is indwelt by a fragment of the spirit of the eternal God, the prepersonal bestowal of the personal Father, then does this finite personality possess the potential of the divine and the eternal and aspire to a destiny akin to the Ultimate, even reaching out for a realization of the Absolute.
5:6.6 (71.1)
Capacity for divine personality is inherent in the prepersonal Adjuster; capacity for human personality is potential in the cosmic-mind endowment of the human being. But the experiential personality of mortal man is not observable as an active and functional reality until after the material life vehicle of the mortal creature has been touched by the liberating divinity of the Universal Father, being thus launched upon the seas of experience as a self-conscious and a (relatively) self-determinative and self-creative personality. The material self is truly and unqualifiedly personal.
5:6.7 (71.2)
The material self has personality and identity, temporal identity; the prepersonal spirit Adjuster also has identity, eternal identity. This material personality and this spirit prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identity of the immortal soul.
선행{先行}하는 인과관계에 절대로 의존하던 족쇄로부터 사람의 내적 자아를 해방시켜왔고, 불멸하는 혼의 성장을 위해 그렇게 마련해왔기 때문에, 아버지는 옆으로 비켜 계신다. 이제는, 적어도 영원한 운명에 관한 한, 인과관계 반응의 족쇄로부터 사람이 그렇게 해방됐고 불멸하는 자아 곧 혼의 성장을 위해 준비가 이뤄졌으므로, 바로 그 사람은 이 생존하는 영원한 자아의 창조를 바라든지 또는 금지하기만 하면 되고, 이 영원한 자아는 선택하는 대로 자기 것이 된다. 선택하는 필사자 인격의 영원한 운명과 관련하여 선택 영역에서 필사자의 자유의지가 작용할 때, 넓은 온갖 우주 전역에서 어떤 다른 존재나 세력이나 창조자 또는 매개체든지 자유의지의 절대 주권에 조금도 간섭할 수 없다. 영원한 생존과 관련해서, 하나님은 물질적 필사자 의지가 주권을 갖는다고 선언하셨고, 그 선언은 절대적이다.
5:6.8 (71.3)
Having thus provided for the growth of the immortal soul and having liberated man’s inner self from the fetters of absolute dependence on antecedent causation, the Father stands aside. Now, man having thus been liberated from the fetters of causation response, at least as pertains to eternal destiny, and provision having been made for the growth of the immortal self, the soul, it remains for man himself to will the creation or to inhibit the creation of this surviving and eternal self which is his for the choosing. No other being, force, creator, or agency in all the wide universe of universes can interfere to any degree with the absolute sovereignty of the mortal free will, as it operates within the realms of choice, regarding the eternal destiny of the personality of the choosing mortal. As pertains to eternal survival, God has decreed the sovereignty of the material and mortal will, and that decree is absolute.
5:6.9 (71.4)
The bestowal of creature personality confers relative liberation from slavish response to antecedent causation, and the personalities of all such moral beings, evolutionary or otherwise, are centered in the personality of the Universal Father. They are ever drawn towards his Paradise presence by that kinship of being which constitutes the vast and universal family circle and fraternal circuit of the eternal God. There is a kinship of divine spontaneity in all personality.
5:6.10 (71.5)
The personality circuit of the universe of universes is centered in the person of the Universal Father, and the Paradise Father is personally conscious of, and in personal touch with, all personalities of all levels of self-conscious existence. And this personality consciousness of all creation exists independently of the mission of the Thought Adjusters.
5:6.11 (71.6)
As all gravity is circuited in the Isle of Paradise, as all mind is circuited in the Conjoint Actor and all spirit in the Eternal Son, so is all personality circuited in the personal presence of the Universal Father, and this circuit unerringly transmits the worship of all personalities to the Original and Eternal Personality.
5:6.12 (71.7)
Concerning those personalities who are not Adjuster indwelt: The attribute of choice-liberty is also bestowed by the Universal Father, and such persons are likewise embraced in the great circuit of divine love, the personality circuit of the Universal Father. God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.