유란시아 책
I 부. 중앙우주와 연방우주들
Paper 10
The Paradise Trinity
The Paradise Trinity
Sections
10:0.1 (108.1)
THE Paradise Trinity of eternal Deities facilitates the Father’s escape from personality absolutism. The Trinity perfectly associates the limitless expression of God’s infinite personal will with the absoluteness of Deity. The Eternal Son and the various Sons of divine origin, together with the Conjoint Actor and his universe children, effectively provide for the Father’s liberation from the limitations otherwise inherent in primacy, perfection, changelessness, eternity, universality, absoluteness, and infinity.
10:0.2 (108.2)
The Paradise Trinity effectively provides for the full expression and perfect revelation of the eternal nature of Deity. The Stationary Sons of the Trinity likewise afford a full and perfect revelation of divine justice. The Trinity is Deity unity, and this unity rests eternally upon the absolute foundations of the divine oneness of the three original and co-ordinate and coexistent personalities, God the Father, God the Son, and God the Spirit.
영원성 궤도에서, 현재 상황으로부터 끝없는 과거를 되돌아보면서, 우리는 우주 직무에서 오직 한 가지 피할 수 없는 불가피성을 발견할 수 있는데, 그것은 바로 낙원 삼위일체다. 나는 삼위일체가 필연적일 수밖에 없었다고 판단한다. 과거와 현재와 미래의 시간을 바라볼 때, 나는 온갖 우주 전체에서 다른 어떤 것도 필연적이었다고 간주할 수 없다. 되돌아보거나 앞을 내다 볼 때, 삼위일체 없이는 현 총우주를 생각할 수 없다. 낙원 삼위일체만 계시면, 우리는 만사를 행하는 상호간의 방법 또는 심지어 복합적인 방법도 가정할 수 있지만, 아버지와 아들과 영의 삼위일체 없이는, 신격의 절대적 하나 되심에도 불구하고, 무한자가 어떻게 삼중{三重}인 동시에 동격의 인격화를 성취할 수 있는지, 우리는 알 수 없다. 신격의 삼중 인격화에 내재된 의지적 자유함이 완비돼있음과 더불어, 신격 통일에 내재된 절대성이 완성돼있어야 한다는, 삼위일체 기준에 조금이라도 부합하는 어떤 다른 창조 개념도 없다.
10:0.3 (108.3)
From the present situation on the circle of eternity, looking backward into the endless past, we can discover only one inescapable inevitability in universe affairs, and that is the Paradise Trinity. I deem the Trinity to have been inevitable. As I view the past, present, and future of time, I consider nothing else in all the universe of universes to have been inevitable. The present master universe, viewed in retrospect or in prospect, is unthinkable without the Trinity. Given the Paradise Trinity, we can postulate alternate or even multiple ways of doing all things, but without the Trinity of Father, Son, and Spirit we are unable to conceive how the Infinite could achieve threefold and co-ordinate personalization in the face of the absolute oneness of Deity. No other concept of creation measures up to the Trinity standards of the completeness of the absoluteness inherent in Deity unity coupled with the repleteness of volitional liberation inherent in the threefold personalization of Deity.
10:1.1 (108.4)
It would seem that the Father, back in eternity, inaugurated a policy of profound self-distribution. There is inherent in the selfless, loving, and lovable nature of the Universal Father something which causes him to reserve to himself the exercise of only those powers and that authority which he apparently finds it impossible to delegate or to bestow.
우주 아버지는, 다른 어떤 창조주나 피조물에게든지 증여될 수 있었던, 자신의 온갖 부분을 처음부터 벗어버렸다. 아버지는, 위임될 수 있는 모든 권능과 권세를 신의 아들들 및 그들과 관련된 지성체들에게 위임해왔다. 양도될 수 있는 경영 권세의 모든 특권을, 각자의 우주에서 주권자 아들들에게 실제로 양도해왔다. 영원 아들이 원본 중앙우주에서 완전하고 유능하고 권세 있음과 마찬가지로, 각 주권자 창조주 아들을, 지방우주 직무에서 완전하고 유능하고 권세 있도록 만들어 오셨다. 아버지는 인격을 소유하는 존엄과 고결함에 맞춰서, 온갖 방법으로, 어느 시대나, 어디서나, 어떤 인격자에게나, 그리고 자신이 중앙에 거하는 그 우주를 제외한 모든 우주에서, 자신의 모든 것과 모든 속성 전체 곧 벗어버릴 수 있는 모든 것을 분배해왔고 실제로 증여해왔다.
10:1.2 (108.5)
The Universal Father all along has divested himself of every part of himself that was bestowable on any other Creator or creature. He has delegated to his divine Sons and their associated intelligences every power and all authority that could be delegated. He has actually transferred to his Sovereign Sons, in their respective universes, every prerogative of administrative authority that was transferable. In the affairs of a local universe, he has made each Sovereign Creator Son just as perfect, competent, and authoritative as is the Eternal Son in the original and central universe. He has given away, actually bestowed, with the dignity and sanctity of personality possession, all of himself and all of his attributes, everything he possibly could divest himself of, in every way, in every age, in every place, and to every person, and in every universe except that of his central indwelling.
10:1.3 (109.1)
Divine personality is not self-centered; self-distribution and sharing of personality characterize divine freewill selfhood. Creatures crave association with other personal creatures; Creators are moved to share divinity with their universe children; the personality of the Infinite is disclosed as the Universal Father, who shares reality of being and equality of self with two co-ordinate personalities, the Eternal Son and the Conjoint Actor.
아버지의 인격과 신성한 속성들에 관한 지식을 얻으려고, 우리는 반드시 영원 아들의 계시에 의존할 것인데, 왜냐하면 공동 창조 행위가 발효됐을 때, 신격 가운데 제3 인격자가 인격 실존으로서 솟아나오고 자신의 신성한 부모의 혼합된 개념을 실행했을 때, 아버지는 제한없는 인격으로서 존재하기를 끝냈기 때문이다. 공동 행위자가 있게 되고 창조의 중앙 핵심이 물질화됨에 따라서, 확실한 변화, 영원한 변화가 일어났다. 하나님은 절대 인격으로서 자신을 영원 아들에게 내줬다. 그리하여 아버지는 “무한성 인격”을 독생자 아들에게 증여한 반면, 두 분은 영원히 합동하는 “공동 인격”을 무한 영에게 증여했다.
10:1.4 (109.2)
For knowledge concerning the Father’s personality and divine attributes we will always be dependent on the revelations of the Eternal Son, for when the conjoint act of creation was effected, when the Third Person of Deity sprang into personality existence and executed the combined concepts of his divine parents, the Father ceased to exist as the unqualified personality. With the coming into being of the Conjoint Actor and the materialization of the central core of creation, certain eternal changes took place. God gave himself as an absolute personality to his Eternal Son. Thus does the Father bestow the “personality of infinity” upon his only-begotten Son, while they both bestow the “conjoint personality” of their eternal union upon the Infinite Spirit.
10:1.5 (109.3)
For these and other reasons beyond the concept of the finite mind, it is exceedingly difficult for the human creature to comprehend God’s infinite father-personality except as it is universally revealed in the Eternal Son and, with the Son, is universally active in the Infinite Spirit.
10:1.6 (109.4)
Since the Paradise Sons of God visit the evolutionary worlds and sometimes even there dwell in the likeness of mortal flesh, and since these bestowals make it possible for mortal man actually to know something of the nature and character of divine personality, therefore must the creatures of the planetary spheres look to the bestowals of these Paradise Sons for reliable and trustworthy information regarding the Father, the Son, and the Spirit.
삼위일체화 기법으로, 아버지께서는 제한없는 영 인격을 벗어버리시는데, 그 영 인격이 아들이며, 그렇지만 이렇게 하면서 자신은 바로 이 아들의 아버지가 되시고, 그리하여 뒤이어 창조되거나 생겨나거나 또는 달리 인격화된 모든 유형의 피조물, 의지를 지닌 지성 피조물의 신성한 아버지가 되는 무제한 수용력을 소유하신다. 절대적이고 제한없는 인격으로서, 아버지는 오직 아들로서 그리고 아들과 함께 활동하실 수 있지만, 의지를 지닌 지성 피조물인 서로 다른 수준의 다양한 무리에게 인격있는 아버지로서 인격을 계속 증여하고, 이 방대한 우주 자녀 가족과 사랑함으로 연합하는 개인적 관계를 영원토록 유지하신다.
10:2.1 (109.5)
By the technique of trinitization the Father divests himself of that unqualified spirit personality which is the Son, but in so doing he constitutes himself the Father of this very Son and thereby possesses himself of unlimited capacity to become the divine Father of all subsequently created, eventuated, or other personalized types of intelligent will creatures. As the absolute and unqualified personality the Father can function only as and with the Son, but as a personal Father he continues to bestow personality upon the diverse hosts of the differing levels of intelligent will creatures, and he forever maintains personal relations of loving association with this vast family of universe children.
10:2.2 (109.6)
After the Father has bestowed upon the personality of his Son the fullness of himself, and when this act of self-bestowal is complete and perfect, of the infinite power and nature which are thus existent in the Father-Son union, the eternal partners conjointly bestow those qualities and attributes which constitute still another being like themselves; and this conjoint personality, the Infinite Spirit, completes the existential personalization of Deity.
10:2.4 (110.2)
The First Source and Center is the infinite father-personality, the unlimited source personality. The Eternal Son is the unqualified personality-absolute, that divine being who stands throughout all time and eternity as the perfect revelation of the personal nature of God. The Infinite Spirit is the conjoint personality, the unique personal consequence of the everlasting Father-Son union.
10:2.5 (110.3)
The personality of the First Source and Center is the personality of infinity minus the absolute personality of the Eternal Son. The personality of the Third Source and Center is the superadditive consequence of the union of the liberated Father-personality and the absolute Son-personality.
신성한 인격 관계의 충만함, 즉 아버지의 아들이심과 영의 아버지이심 그리고 조상이신-아버지 및 동역자인-영과 신으로서 동등함에 대한 인식을, 영원 아들만이 체험한다. 아버지는 자신과 동등한 아들을 낳은 체험을 알고 있지만, 아버지는 조상의 선례{先例}를 알지 못하신다. 영원 아들은 아들신분, 즉 선조{先祖} 인격을 인식하는 체험을 했으며, 동시에 아들은 무한 영의 공동 어버이이심을 인식한다. 무한 영은 두 선조 인격을 인식하지만, 동등한 어떤 신격 인격체에게도 어버이가 되지 않는다. 영이 존재함으로, 신격이 인격화되는 실존 순환과정이 완성되며;제3 근원 및 중심 출신의 1차 인격체들은 체험적이고 그 수는 일곱이다.
10:2.7 (110.5)
The Eternal Son alone experiences the fullness of divine personality relationship, consciousness of both sonship with the Father and paternity to the Spirit and of divine equality with both Father-ancestor and Spirit-associate. The Father knows the experience of having a Son who is his equal, but the Father knows no ancestral antecedents. The Eternal Son has the experience of sonship, recognition of personality ancestry, and at the same time the Son is conscious of being joint parent to the Infinite Spirit. The Infinite Spirit is conscious of twofold personality ancestry but is not parental to a co-ordinate Deity personality. With the Spirit the existential cycle of Deity personalization attains completion; the primary personalities of the Third Source and Center are experiential and are seven in number.
10:2.8 (110.6)
I am of origin in the Paradise Trinity. I know the Trinity as unified Deity; I also know that the Father, Son, and Spirit exist and act in their definite personal capacities. I positively know that they not only act personally and collectively, but that they also co-ordinate their performances in various groupings, so that in the end they function in seven different singular and plural capacities. And since these seven associations exhaust the possibilities for such divinity combination, it is inevitable that the realities of the universe shall appear in seven variations of values, meanings, and personality.
10:3.1 (110.7)
Notwithstanding there is only one Deity, there are three positive and divine personalizations of Deity. Regarding the endowment of man with the divine Adjusters, the Father said: “Let us make mortal man in our own image.” Repeatedly throughout the Urantian writings there occurs this reference to the acts and doings of plural Deity, clearly showing recognition of the existence and working of the three Sources and Centers.
10:3.2 (110.8)
We are taught that the Son and the Spirit sustain the same and equal relations to the Father in the Trinity association. In eternity and as Deities they undoubtedly do, but in time and as personalities they certainly disclose relationships of a very diverse nature. Looking from Paradise out on the universes, these relationships do seem to be very similar, but when viewed from the domains of space, they appear to be quite different.
10:3.3 (111.1)
The divine Sons are indeed the “Word of God,” but the children of the Spirit are truly the “Act of God.” God speaks through the Son and, with the Son, acts through the Infinite Spirit, while in all universe activities the Son and the Spirit are exquisitely fraternal, working as two equal brothers with admiration and love for an honored and divinely respected common Father.
아들과 영을 구성하는 인격과 권능과 속성을 우주 아버지께서 자아-의지로 벗겨내시기 전에, 우주 아버지는, (철학적으로 고려할 때) 제한없고 절대적이고 무한한 신격이었던 것처럼 보인다. 그러나 아들이 제외된 그런 이론적 제1 근원 및 중심은, 어떤 말의 의미로든지 우주 아버지로 간주될 수 없으며;아버지가 되는 것은 아들신분 없이는 실제적이지 않다. 더욱이, 총체적 의미에서 절대적이어야만 했던 아버지는, 영원히 오래 전 어느 순간에 홀로 존재했어야한다. 그러나 아버지는 그렇게 외롭게 실존하신 적이 결코 없으며;아들과 영 두 분은, 아버지와 함께 영원히 공존하신다. 제1 근원 및 중심은 항상 원조 아들의 영원한 아버지였고, 앞으로도 영원히 그럴 것이며, 아들과 함께 무한 영의 영원한 선조였고, 앞으로도 영원히 그럴 것이다.
10:3.5 (111.3)
The Universal Father, prior to his self-willed divestment of the personality, powers, and attributes which constitute the Son and the Spirit, seems to have been (philosophically considered) an unqualified, absolute, and infinite Deity. But such a theoretical First Source and Center without a Son could not in any sense of the word be considered the Universal Father; fatherhood is not real without sonship. Furthermore, the Father, to have been absolute in a total sense, must have existed at some eternally distant moment alone. But he never had such a solitary existence; the Son and the Spirit are both coeternal with the Father. The First Source and Center has always been, and will forever be, the eternal Father of the Original Son and, with the Son, the eternal progenitor of the Infinite Spirit.
10:3.6 (111.4)
We observe that the Father has divested himself of all direct manifestations of absoluteness except absolute fatherhood and absolute volition. We do not know whether volition is an inalienable attribute of the Father; we can only observe that he did not divest himself of volition. Such infinity of will must have been eternally inherent in the First Source and Center.
10:3.7 (111.5)
In bestowing absoluteness of personality upon the Eternal Son, the Universal Father escapes from the fetters of personality absolutism, but in so doing he takes a step which makes it forever impossible for him to act alone as the personality-absolute. And with the final personalization of coexistent Deity—the Conjoint Actor—there ensues the critical trinitarian interdependence of the three divine personalities with regard to the totality of Deity function in absolute.
10:3.8 (111.6)
God is the Father-Absolute of all personalities in the universe of universes. The Father is personally absolute in liberty of action, but in the universes of time and space, made, in the making, and yet to be made, the Father is not discernibly absolute as total Deity except in the Paradise Trinity.
10:3.18 (112.2)
The Eternal Son seems to function as one with the Father in all spiritual respects except in the bestowals of the God fragments and in other prepersonal activities. Neither is the Son closely identified with the intellectual activities of material creatures nor with the energy activities of the material universes. As absolute the Son functions as a person and only in the domain of the spiritual universe.
무한 영은, 자신의 모든 활동에서 놀라울 정도로 보편적이고, 믿을 수 없을 정도로 융통성이 있다. 그는 정신계와 물질계와 영계에서 활약한다. 공동 행위자는 아버지-아들의 연합을 대표하지만, 또한 자기 자신으로서 활동한다. 물리적 인력과, 영적 인력과, 또는 인격 회로와 직접 관계되지 않으나, 다른 우주 활동 전체에 다소 참여하신다. 외견상 세 가지 실존적 및 절대적 인력 통제에 의존하는 듯하지만, 무한 영은 세 가지 초월통제권을 행사하는 것 같다. 이 삼중 재능은, 절대성의 초월궁극 경계선에 이르기까지 1차 힘과 에너지의 형태화조차 초월하고 겉으로 보기에 무효화시키는 여러 방식으로 사용된다. 어떤 상황에서, 이 초월통제권은 시공우주 실체의 원초적 형태화까지도 절대로 초월한다.
10:3.19 (112.3)
The Infinite Spirit is amazingly universal and unbelievably versatile in all his operations. He performs in the spheres of mind, matter, and spirit. The Conjoint Actor represents the Father-Son association, but he also functions as himself. He is not directly concerned with physical gravity, with spiritual gravity, or with the personality circuit, but he more or less participates in all other universe activities. While apparently dependent on three existential and absolute gravity controls, the Infinite Spirit appears to exercise three supercontrols. This threefold endowment is employed in many ways to transcend and seemingly to neutralize even the manifestations of primary forces and energies, right up to the superultimate borders of absoluteness. In certain situations these supercontrols absolutely transcend even the primal manifestations of cosmic reality.
10:4.1 (112.4)
Of all absolute associations, the Paradise Trinity (the first triunity) is unique as an exclusive association of personal Deity. God functions as God only in relation to God and to those who can know God, but as absolute Deity only in the Paradise Trinity and in relation to universe totality.
10:4.2 (112.5)
Eternal Deity is perfectly unified; nevertheless there are three perfectly individualized persons of Deity. The Paradise Trinity makes possible the simultaneous expression of all the diversity of the character traits and infinite powers of the First Source and Center and his eternal co-ordinates and of all the divine unity of the universe functions of undivided Deity.
10:4.3 (112.6)
The Trinity is an association of infinite persons functioning in a nonpersonal capacity but not in contravention of personality. The illustration is crude, but a father, son, and grandson could form a corporate entity which would be nonpersonal but nonetheless subject to their personal wills.
10:4.4 (112.7)
The Paradise Trinity is real. It exists as the Deity union of Father, Son, and Spirit; yet the Father, the Son, or the Spirit, or any two of them, can function in relation to this selfsame Paradise Trinity. The Father, Son, and Spirit can collaborate in a non-Trinity manner, but not as three Deities. As persons they can collaborate as they choose, but that is not the Trinity.
10:4.5 (112.8)
Ever remember that what the Infinite Spirit does is the function of the Conjoint Actor. Both the Father and the Son are functioning in and through and as him. But it would be futile to attempt to elucidate the Trinity mystery: three as one and in one, and one as two and acting for two.
10:4.6 (112.9)
The Trinity is so related to total universe affairs that it must be reckoned with in our attempts to explain the totality of any isolated cosmic event or personality relationship. The Trinity functions on all levels of the cosmos, and mortal man is limited to the finite level; therefore must man be content with a finite concept of the Trinity as the Trinity.
10:4.7 (113.1)
As a mortal in the flesh you should view the Trinity in accordance with your individual enlightenment and in harmony with the reactions of your mind and soul. You can know very little of the absoluteness of the Trinity, but as you ascend Paradiseward, you will many times experience astonishment at successive revelations and unexpected discoveries of Trinity supremacy and ultimacy, if not of absoluteness.
10:5.1 (113.2)
The personal Deities have attributes, but it is hardly consistent to speak of the Trinity as having attributes. This association of divine beings may more properly be regarded as having functions, such as justice administration, totality attitudes, co-ordinate action, and cosmic overcontrol. These functions are actively supreme, ultimate, and (within the limits of Deity) absolute as far as all living realities of personality value are concerned.
10:5.2 (113.3)
The functions of the Paradise Trinity are not simply the sum of the Father’s apparent endowment of divinity plus those specialized attributes that are unique in the personal existence of the Son and the Spirit. The Trinity association of the three Paradise Deities results in the evolution, eventuation, and deitization of new meanings, values, powers, and capacities for universal revelation, action, and administration. Living associations, human families, social groups, or the Paradise Trinity are not augmented by mere arithmetical summation. The group potential is always far in excess of the simple sum of the attributes of the component individuals.
10:5.3 (113.4)
The Trinity maintains a unique attitude as the Trinity towards the entire universe of the past, present, and future. And the functions of the Trinity can best be considered in relation to the universe attitudes of the Trinity. Such attitudes are simultaneous and may be multiple concerning any isolated situation or event:
10:5.4 (113.5)
1. Attitude toward the Finite. The maximum self-limitation of the Trinity is its attitude toward the finite. The Trinity is not a person, nor is the Supreme Being an exclusive personalization of the Trinity, but the Supreme is the nearest approach to a power-personality focalization of the Trinity which can be comprehended by finite creatures. Hence the Trinity in relation to the finite is sometimes spoken of as the Trinity of Supremacy.
10:5.5 (113.6)
2. Attitude toward the Absonite. The Paradise Trinity has regard for those levels of existence which are more than finite but less than absolute, and this relationship is sometimes denominated the Trinity of Ultimacy. Neither the Ultimate nor the Supreme are wholly representative of the Paradise Trinity, but in a qualified sense and to their respective levels, each seems to represent the Trinity during the prepersonal eras of experiential-power development.
10:5.7 (113.8)
The Trinity Infinite involves the co-ordinate action of all triunity relationships of the First Source and Center—undeified as well as deified—and hence is very difficult for personalities to grasp. In the contemplation of the Trinity as infinite, do not ignore the seven triunities; thereby certain difficulties of understanding may be avoided, and certain paradoxes may be partially resolved.
10:6.1 (114.2)
All law takes origin in the First Source and Center; he is law. The administration of spiritual law inheres in the Second Source and Center. The revelation of law, the promulgation and interpretation of the divine statutes, is the function of the Third Source and Center. The application of law, justice, falls within the province of the Paradise Trinity and is carried out by certain Sons of the Trinity.
10:6.2 (114.3)
Justice is inherent in the universal sovereignty of the Paradise Trinity, but goodness, mercy, and truth are the universe ministry of the divine personalities, whose Deity union constitutes the Trinity. Justice is not the attitude of the Father, the Son, or the Spirit. Justice is the Trinity attitude of these personalities of love, mercy, and ministry. No one of the Paradise Deities fosters the administration of justice. Justice is never a personal attitude; it is always a plural function.
10:6.16 (114.17)
We are the children of the three Paradise Deities functioning as the Trinity, for I chance to belong to the tenth order of this group, the Universal Censors. These orders are not representative of the attitude of the Trinity in a universal sense; they represent this collective attitude of Deity only in the domains of executive judgment—justice. They were specifically designed by the Trinity for the precise work to which they are assigned, and they represent the Trinity only in those functions for which they were personalized.
10:6.17 (115.1)
The Ancients of Days and their Trinity-origin associates mete out the just judgment of supreme fairness to the seven superuniverses. In the central universe such functions exist in theory only; there fairness is self-evident in perfection, and Havona perfection precludes all possibility of disharmony.
응보는 의로움에 대한 집단적 견해이며;자비는 의로움을 개인적으로 표현한 것이다. 자비는 사랑의 태도이며;정확성은 법 시행의 특징이며;신성한 심판은 공평성의 핵심인데, 삼위일체의 응보에 반드시 부합하고, 하나님의 신성한 사랑을 반드시 충족시킨다. 온전히 인지하고 철저히 이해했을 때, 삼위일체의 의로운 응보와 우주 아버지의 자비로운 사랑이 일치한다. 그러나 사람은, 신의 응보에 대하여 그렇게 충분히 이해하지는 못한다. 따라서 사람이 보다시피, 사랑과 율법의 직무가 시간세계의 체험적 우주에서 조화를 이루도록, 삼위일체 안에서 아버지와 아들과 영의 인격들이 조율된다.
10:6.18 (115.2)
Justice is the collective thought of righteousness; mercy is its personal expression. Mercy is the attitude of love; precision characterizes the operation of law; divine judgment is the soul of fairness, ever conforming to the justice of the Trinity, ever fulfilling the divine love of God. When fully perceived and completely understood, the righteous justice of the Trinity and the merciful love of the Universal Father are coincident. But man has no such full understanding of divine justice. Thus in the Trinity, as man would view it, the personalities of Father, Son, and Spirit are adjusted to co-ordinate ministry of love and law in the experiential universes of time.
10:7.1 (115.3)
The First, Second, and Third Persons of Deity are equal to each other, and they are one. “The Lord our God is one God.” There is perfection of purpose and oneness of execution in the divine Trinity of eternal Deities. The Father, the Son, and the Conjoint Actor are truly and divinely one. Of a truth it is written: “I am the first, and I am the last, and beside me there is no God.”
10:7.2 (115.4)
As things appear to the mortal on the finite level, the Paradise Trinity, like the Supreme Being, is concerned only with the total—total planet, total universe, total superuniverse, total grand universe. This totality attitude exists because the Trinity is the total of Deity and for many other reasons.
지존하신 분은, 유한한 우주들에서 활동하는 삼위일체보다는 낮고, 무언가 다른 어떤 존재지만;어떤 제한 속에서, 그리고 권능의-인격화가 완성되지 않은 현 시대 동안, 이 진화 신격은 지존성 삼위일체의 입장을 반영하려고 출현한다. 아버지와 아들과 영은, 친히 지존하신 분과 함께 활동하지는 않으나, 현 우주 시대 동안 삼위일체로서 지존하신 분과 협력한다. 우리는 그분들이 비슷한 관계를 궁극자와 유지한다는 것을 이해한다. 지존자 하나님이 마침내 진화를 마칠 때, 그와 낙원 신격들 사이에 어떤 개인적 관계를 이루게 될 것이라고 종종 추측해보지만, 우리는 정말로 모른다.
10:7.3 (115.5)
The Supreme Being is something less and something other than the Trinity functioning in the finite universes; but within certain limits and during the present era of incomplete power-personalization, this evolutionary Deity does appear to reflect the attitude of the Trinity of Supremacy. The Father, Son, and Spirit do not personally function with the Supreme Being, but during the present universe age they collaborate with him as the Trinity. We understand that they sustain a similar relationship to the Ultimate. We often conjecture as to what will be the personal relationship between the Paradise Deities and God the Supreme when he has finally evolved, but we do not really know.
10:7.4 (115.6)
We do not find the overcontrol of Supremacy to be wholly predictable. Furthermore, this unpredictability appears to be characterized by a certain developmental incompleteness, undoubtedly an earmark of the incompleteness of the Supreme and of the incompleteness of finite reaction to the Paradise Trinity.
필사 정신은 수많은 것--곧 비극적인 물리적 사건, 무시무시한 사고, 무서운 재난, 고통스런 질병, 그리고 세계적인 재난--을 즉시 생각할 수 있으며, 그런 재앙들이, 지존하신 분의 이 있음직한 기능발휘의 알려지지 않은 책략과 상관관계가 있는지 없는지 질문할 수 있다. 분명히 말해서, 우리는 알지 못하며;정말로 확신할 수 없다. 그러나 시간이 지나면서, 이 모든 어렵고 다소 신비스런 상황이 항상 우주의 복지와 진보를 위해 일어나는 것을 우리는 목격한다. 실존의 환경과 설명할 수 없는 삶의 변천은 모두, 지존자가 활동하고 삼위일체가 총괄통제함으로 말미암아, 높은 가치의 의미심장한 원형{原型} 속으로 서로 엮어지는 것 같다.
10:7.5 (115.7)
The mortal mind can immediately think of a thousand and one things—catastrophic physical events, appalling accidents, horrific disasters, painful illnesses, and world-wide scourges—and ask whether such visitations are correlated in the unknown maneuvering of this probable functioning of the Supreme Being. Frankly, we do not know; we are not really sure. But we do observe that, as time passes, all these difficult and more or less mysterious situations always work out for the welfare and progress of the universes. It may be that the circumstances of existence and the inexplicable vicissitudes of living are all interwoven into a meaningful pattern of high value by the function of the Supreme and the overcontrol of the Trinity.
10:7.6 (116.1)
As a son of God you can discern the personal attitude of love in all the acts of God the Father. But you will not always be able to understand how many of the universe acts of the Paradise Trinity redound to the good of the individual mortal on the evolutionary worlds of space. In the progress of eternity the acts of the Trinity will be revealed as altogether meaningful and considerate, but they do not always so appear to the creatures of time.
10:8.2 (116.3)
It would be inadvisable to discuss the functions of the Trinity of Ultimacy, but it may be disclosed that God the Ultimate is the Trinity manifestation comprehended by the Transcendentalers. We are inclined to the belief that the unification of the master universe is the eventuating act of the Ultimate and is probably reflective of certain, but not all, phases of the absonite overcontrol of the Paradise Trinity. The Ultimate is a qualified manifestation of the Trinity in relation to the absonite only in the sense that the Supreme thus partially represents the Trinity in relation to the finite.
10:8.3 (116.4)
The Universal Father, the Eternal Son, and the Infinite Spirit are, in a certain sense, the constituent personalities of total Deity. Their union in the Paradise Trinity and the absolute function of the Trinity equivalate to the function of total Deity. And such completion of Deity transcends both the finite and the absonite.
완결성취 단체는, 다른 여러 존재 중에서 하나님 뜻에 맞는 모든 면에 완비됨을 달성한, 시공간의 필사자를 포함한다. 그들은 피조물로서, 그리고 피조물 수용력의 한계 내에서, 하나님을 충분히 참되게 안다. 모든 피조물의 아버지이신 하나님을 그렇게 찾았으므로, 이 완결성취자들은 초월유한 아버지를 탐구하는 일을 언젠가 시작해야한다. 그러나 이 탐구를 하려면, 낙원 아버지의 궁극 속성과 성품의 유한절대 본성을 파악하는 것이 필요하다. 그런 달성이 가능한지 아닌지를 영원성이 드러내겠으나, 완결성취자들이 궁극의 이 신성을 파악하더라도, 절대 신격의 초월궁극 수준을 달성할 수는 없을 것이라고 우리는 확신한다.
10:8.7 (116.8)
The Corps of the Finality embrace, among others, those mortals of time and space who have attained perfection in all that pertains to the will of God. As creatures and within the limits of creature capacity they fully and truly know God. Having thus found God as the Father of all creatures, these finaliters must sometime begin the quest for the superfinite Father. But this quest involves a grasp of the absonite nature of the ultimate attributes and character of the Paradise Father. Eternity will disclose whether such an attainment is possible, but we are convinced, even if the finaliters do grasp this ultimate of divinity, they will probably be unable to attain the superultimate levels of absolute Deity.
10:8.8 (116.9)
It may be possible that the finaliters will partially attain the Deity Absolute, but even if they should, still in the eternity of eternities the problem of the Universal Absolute will continue to intrigue, mystify, baffle, and challenge the ascending and progressing finaliters, for we perceive that the unfathomability of the cosmic relationships of the Universal Absolute will tend to grow in proportions as the material universes and their spiritual administration continue to expand.