유란시아 책
IV 부. 예수의 생애와 교훈
Paper 133
The Return from Rome
The Return from Rome
로마에서 떠나려고 준비할 때, 예수는 친구들 가운데 아무에게도 작별인사를 하지 않았다. 다마스커스 서기관은 예고 없이 로마에 나타났다가, 같은 방법으로 사라졌다. 그를 알고 사랑했던 사람들이 그를 다시 만나려는 희망을 포기한 것은 거의 1년이 지났을 때였다. 이 둘째 해가 끝나기 전에, 예수를 알고 지냈던 작은 무리의 사람들은, 예수의 교훈에 대한 공통 관심 때문에, 그리고 그와 더불어 즐거운 시간을 가졌던 서로의 기억으로 인하여 함께 모이고 있다는 사실을 깨닫게 됐다. 스토아학파와 견유학파 및 신비주의자로 구성된 이 작은 집단은, 그리스도교 초기 전도자들이 로마에 출현할 때까지, 불규칙한 이 비공식 모임을 계속했다.
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.
어느 날 타렌툼에 거의 절반 정도 와서 점심시간에 쉬고 있을 때, 가니드는 예수에게 인도의 신분계층 체계에 대해서 어떻게 생각하는지 대놓고 질문했다. 예수가 대답했다:“인간이 여러 방면에서 이 사람과 저 사람이 서로 다르더라도, 하나님 앞에서 그리고 영적 세계에서는, 모든 필사자가 동등한 위치에 있다. 하나님의 눈에는 단지 두 무리만 있는데:하나님의 뜻을 행하고자 하는 자와, 그렇지 않은 자다. 우주가 인간거주 세계들을 내려다볼 때, 마찬가지로 크게 두 부류로 식별하는데:하나님을 아는 자와, 그렇지 못한 자다. 하나님을 알 수 없는 자는, 주어진 어느 영역에서든지 동물로 간주된다. 인류는 여러 다른 자격조건에 의거해서, 육체적, 정신적, 사회적, 직업적, 또는 도덕적 면으로 저희를 관찰하는대로 여러 계층으로 적절하게 분류될 수 있지만, 이렇게 다른 계층의 필사자들이 하나님의 심판대 앞에 갈 때에는, 모두 동등한 신분으로 서게 되며;하나님은 진정으로 인격체들을 차별하지 않으신다. 지적, 사회적, 도덕적 면에서, 인간의 역량과 재능에 차이가 있는 것을 인정할 수밖에 없더라도, 하나님을 경배하려고 모였을 때에는, 사람의 영적 형제관계에서 어떤 차별도 해서는 안 된다.”
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 오후에 아주 흥미로운 사건이 발생했다. 약자를 괴롭히는 난폭한 청년이, 자기보다 어린 아이를 무자비하게 공격하는 광경을 목격했다. 예수는 폭행당하는 아이를 돕기 위하여 급히 달려갔고, 그를 구해낸 후에는, 어린 아이가 멀리 도망갈 때까지 가해자를 단단히 붙잡고 있었다. 어린 깡패를 예수가 놓아주는 순간, 가니드가 그 소년에게 달려들어 호되게 때려주기 시작했고, 예수가 재빨리 제지하자 가니드는 몹시 놀랐다. 가니드를 말리면서 겁먹은 소년이 도망가도록 만들었을 때, 젊은이는 숨을 돌리자마자 흥분하면서 외쳤다:“선생님, 나는 당신을 이해할 수 없습니다. 만일 자비가 당신에게 어린 아이를 구하라고 요구한다면, 응보는 왜, 그보다 몸집이 크고 공격적인 청년에게 벌주라고 요구하지 않습니까?” 예수가 대답했다:
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 이해하기 어려운 것이 사실이다. 자비를 베푸는 것은 항상 개인의 활동인 반면, 응보로 벌은 주는 것은, 사회나 정부 또는 우주 경영 집단의 역할이다. 나는 한 개인으로서 자비를 베풀 권한이 있으며;곤경에 처한 아이를 구해야했고, 가해자를 말리기 위하여 필요한 만큼의 완력을 사용하는 것도 전혀 모순되지 않는다. 그것이 바로 방금 내가 한 일이었다. 나는 폭행당하는 아이를 구했으며;그것이 내가 베푼 자비의 최종 목표였다. 그리고 나서, 약한 자가 도망하기에 충분한 시간만큼 가해자를 강제로 붙잡아 뒀고, 그다음에는 그 일에서 물러났다. 더 나아가 가해자를 심판하고, 그렇게 그의 동기를 평가하려고--곧 동료를 공격하도록 만든 모든 것에 대해 심판하려고-- 하지 않았으며, 그런 후에 그의 잘못에 대한 정당한 벌이라고 내 마음이 지시하는대로 처벌을 집행하지도 않았다. 가니드야, 자비는 아낌없이 베풀어도 좋지만, 응보는 엄밀한 것이다. 어떻게 징벌해야 응보의 요구사항을 만족시킬 수 있는가에 대해, 두 사람조차 일치할 수 없다는 것을 모르겠느냐? 정당한 형벌로, 한 사람은 40대의 매를, 다른 사람은 20대의 매를 때리라고, 또한 어떤 이는 격리시켜서 감금하라고 권고하려 할 것이다. 이 세상에서는 그런 책임이 집단에게 맡겨지거나, 혹은 그 집단이 뽑은 대표자들이 관리하는 것이 더 낫다는 것을 모르겠느냐? 우주에서 심판은, 그 동기뿐 아니라 범죄의 모든 전례를 충분히 알고 있는 존재들에게 맡겨진다. 모든 문명화된 사회와 잘 조직된 우주에서는, 응보의 집행은 정당하게 심판한 결과로 공평한 판결을 내리는 것을 전제로 하며, 그런 특권은 여러 세계에 속한 사법집단들에게, 그리고 전체 창조계 중에서 상급{上級} 우주들을 전부-아는 경영자들에게 부여된다.”
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 자비를 나타내고 응보를 집행하는 이 문제에 관해서 여러 날 토의했다. 그리고 마침내 가니드는, 예수가 개인의 싸움에 관여하지 않으려했던 이유를 부분적으로나마 이해하게 됐다. 그러나 가니드는 마지막으로 한 번 더 질문했고, 충분히 만족스런 답변은 결코 듣지 못했는데;그 질문은 이랬다:“그렇지만 선생님, 만약 힘이 더 세고 고약한 성격을 지닌 사람이 당신을 공격하면서 죽이겠다고 위협하면, 어떻게 하시겠습니까? 자신을 방어하기 위하여 아무 노력도 하지 않으실 것입니까?” 예수는, 주시하고 있는 우주를 향한 낙원 아버지의 사랑의 본보기로서 자신이(곧 예수가) 이 세상에 살고 있다는 것을 그에게 밝히고 싶지 않았으므로, 그의 질문에 충분하고 만족스럽게 대답할 수 없었지만, 이정도로 이야기했다:
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 어떤 것이 너를 얼마나 혼란시키는지 알 수 있으니, 너의 질문에 대답이 되도록 애써보겠다. 우선, 내가 어떤 공격을 당하더라도, 그 가해자가 하나님의 아들--곧 육신을 입은 내 형제--인지 아닌지를 결정할 것이며, 그가 도덕적 판단과 영적 이성을 갖고 있지 않다고 생각되면, 나는 가해자에게 발생될 결과에 상관없이, 주저하지 않고 온 힘을 다해서 나 자신을 방어할 것이다. 그러나 정당방위라 할지라도, 나는 아들신분을 지닌 동료에게는 그렇게 대하지 않을 것이다. 다시 말해서, 나를 공격했다고 해서, 판결도 받기 전에 그를 응징하지는 않을 것이다. 나는 모든 가능한 방법을 동원해서 그런 공격을 미리 예방하거나 공격하지 않도록 설득하고, 혹시 실패할 경우에도 그것을 완화시키려고 애쓸 것이다. 가니드야, 나는 하늘 아버지의 철저한 보살핌을 절대 확신하며;하늘에 계신 내 아버지 뜻을 행하기로 헌신했다. 진정한 해{害}가 나에게 미칠 수 있다고는 믿지 않으며;적들이 나에게 어떤 해를 끼치려고 해도, 그 때문에 내 필생과업이 정말로 위태롭게 될 수 있다고는 믿지 않고, 두려워할 만한 어떤 폭행도 친구들로부터 당하지 않는다. 나는 우주 전체가 나에게 호의적임을 절대로 확신한다--곧 겉모양이 전부 반대로 보인다 해도, 전심{全心}에서 우러나는 확신을 가지고, 전능한 이 진리에서 한 걸음도 물러서지 않을 것이다.”
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 충분히 만족할 수 없었다. 그들은 이 문제에 대해 여러 번 이야기했고, 예수는 그에게 자신의 소년시절 체험과, 석공의 아들 야곱에 대한 이야기도 해줬다. 가니드는 야곱이 예수를 지키는 일을 어떻게 스스로 맡았는지 알고 난 후에 말했다:“아, 이제야 알듯합니다! 무엇보다도, 정상적인 사람이라면 누구든지 당신 같은 친절한 사람을 공격하지 않을 것이고, 누군가 생각이 모자라서 그렇게 하더라도, 마치 당신이 언제나 곤경에 빠진 사람을 구해주는 것처럼, 당신을 재빨리 도와 줄 어떤 사람이 틀림없이 가까이에 있게 된다는 것이군요. 선생님, 마음으로는 당신의 말씀에 동의하지만, 내가 야곱이었다면, 당신이 방어하지 않으려는 것을 미끼로 삼아 주제넘게 공격하는 무례한 친구를 즐거이 응징했으리라는 생각이, 여전히 머리에서 떠나지 않습니다. 당신은 다른 사람들을 도와주고 곤경에 빠진 친구들을 돌보는 데 많은 시간을 쓰시기 때문에--곧 당신에게는 언제든지 방어해 줄 어떤 사람이 항상 곁에 있을 것이기 때문에--, 당신의 인생 여정이 상당히 안전할 것으로 여겨집니다.” 그러자 예수가 대답했다:“가니드야, 그 시험은 아직 임하지 않았는데, 그때가 오면, 우리는 아버지 뜻을 따라야 할 것이다.” 자기-방어와 무저항에 관한 어려운 이 주제에 대해, 소년은 선생님으로부터 더 이상 말씀을 들을 수 없었다. 그는 다른 기회에, 조직된 사회는 올바른 명령을 집행할 때 무력을 사용할 모든 권한을 갖는다는 예수의 견해를 이끌어낼 수 있었다.
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.
화물을 내릴 작은 배를 기다리면서 선착장{船着場}에 머무는 동안, 그 여행자들은 자기 아내를 학대하는 어떤 남자를 목격했다. 예수는 평상시 습관대로, 공격당하고 있는 사람을 위하여 중재에 나섰다. 성난 남편 뒤로 걸어가서 그의 어깨를 부드럽게 두드리며 말했다:“친구여, 나와 잠깐 조용히 이야기할 수 있겠나?” 화내던 남자는 그런 접근에 어쩔 줄 몰라 했고, 잠시 당황하여 망설이다가 더듬거리면서 말했다--“저,--왜,--예, 나에게 무슨 볼일이 있습니까?” 예수는 그를 한 쪽으로 데리고 가서 말했다:“친구여, 내가 보기에는 아주 끔찍한 어떤 일이 너에게 일어난 것 같은데;무엇 때문에, 너처럼 건장한 남자가 이 많은 사람 앞에서 자기 아내 곧 자기 아이들의 어머니에게 폭력을 쓰게 됐는지 나에게 말해주기를 몹시 바란다. 확신하건대, 이렇게 폭행할 만한 어떤 분명한 이유가 있다고 네가 확실히 느꼈을 것이다. 자기 남편에게서 이런 대접을 받을 만큼 저 여자가 무슨 일을 저질렀느냐? 너를 살펴보니, 자비를 베풀 의향은 아니라도, 부당한 처사는 혐오한다고 얼굴에 씌어있는 것 같다. 감히 말하는데, 길가에서 내가 도적들에게 공격당하고 있는 것을 발견했다면, 너는 나를 구하려고 재빨리 달려왔을 것이다. 일생을 살면서 그런 용감한 일을 여러 번 했으리라고 생각한다. 자, 친구여, 말해보라, 무엇이 문제인가? 저 여자가 무슨 잘못을 했느냐? 아니면 네가 어리석게 이성을 잃고 생각 없이 아내에게 폭행했느냐?” 이 남자의 마음을 감동시킨 것은 말한 내용이 아니라, 오히려 예수가 말을 마치면서 그에게 보여준, 친절한 표정과 인정 어린 미소였다. 그 남자가 말했다:“당신은 견유학파 사제인 것 같은데, 나를 말려주신 것에 감사드립니다. 내 아내는, 큰 잘못은 저지르지 않았으며;착한 여자입니다만, 공개적으로 나를 비난해서 흥분시켰고, 내가 이성을 잃었습니다. 내가 자제력을 잃은 것에 대해 사과하며, 여러 해 전에 더 나은 길을 가르쳐준 당신의 형제들 가운데 하나에게 예전에 서약했던 것에 부끄럽지 않게 살기로 약속합니다. 당신에게 약속합니다.”
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 고하면서 예수가 말했다:“형제여, 여자가 기꺼이 자발적으로 남자에게 그런 권위를 주지 않는 한, 남자가 그 여자에게 어떤 정당한 권위도 갖지 못한다는 것을 항상 기억하기 바란다. 너의 아내는 너와 일생을 같이 보내고, 함께 도와서 고난을 헤쳐나가고, 너의 아이를 낳고 기르는 일에서 더 힘든 짐을 지기로 약속했으며;이 여자는, 이런 특별한 봉사에 대한 대가로, 자기 아이를 낳아주고 길러줘야 하는 동반자로서 한 남자가 여자에게 줄 수 있는 특별한 보호를, 너에게서 받는 것이 당연하다. 한 남자가 자기 아내와 아이들에게 기꺼이 주는 사랑스런 보호와 배려는, 더 높은 수준의 창조적이고 영적인 자아-의식을 그 사람이 달성했는가를 재는 척도다. 불멸하는 혼의 잠재력을 성인이 되어 소유하게 될 존재들을 창조하려고 협동한다는 의미에서, 남녀가 하나님의 동역자임을 알지 못하겠느냐? 하늘에 계신 아버지께서는, 우주 자녀들의 영 어머니를, 자신과 동등한 존재로 대우하신다. 자녀들의 생명 속에서 너희 대를 잇게 하는 신성한 체험을 그토록 온전히 너와 공유하는 어머니 동역자와, 너의 일생과 그에 관련된 모든 것을 동등하게 공유하는 것이야말로 하나님께 어울린다. 하나님이 너를 사랑하시는 것처럼, 네가 자녀들을 사랑할 수만 있다면, 하늘에 계신 아버지께서 무한 영, 즉 방대한 우주의 모든 영 자녀의 어머니를 예우하고 높여주시는 것처럼, 너도 아내를 그렇게 사랑하고 소중히 여기게 될 것이다.”
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 도착할 즈음, 가니드는 유대 종교에 큰 관심을 갖고 있었으므로, 어느 날 유대 회당을 지나다가 사람들이 안으로 들어가는 것을 보게 됐을 때, 예수에게 예배에 데려가 달라고 부탁한 것은 이상하지 않았다. 그날 그들은 어느 박식한 랍비가 “이스라엘의 운명”에 대해 강론하는 것을 들었고, 예배가 끝난 뒤에 그리스보라 하는 사람을 만났는데, 그는 이 회당의 회당장{會堂長}이었다. 그후에도 그들은 주로 그리스보를 만나기 위해서 그 회당 예배에 여러 번 참석했다. 가니드는 그리스보와 그 아내 그리고 다섯 아이를 무척 좋아했다. 또한 유대인이 어떻게 가족생활을 하는지 살펴보기를 즐겼다.
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 그들과 함께 공중목욕탕에 가기를 거절하는 것을 목격했다. 그후에 이 젊은이는, 성{性}관계에 대해 예수가 좀 더 자기 의견을 표현하도록 여러 번 유도하려고 애썼다. 소년의 질문에 대답하려했지만, 그는 이런 주제에 대해 길게 토의하고 싶은 생각은 전혀 없는 듯 했다. 어느 날 저녁, 고린도에서 산보하다가 성벽이 바다로 이어지는 곳 가까이 갔을 때, 두 매춘부가 말을 걸어왔다. 당연히, 가니드는 예수가 높은 이상{理想}을 지닌 사람이요, 부정하거나 악의 기미가 있는 모든 것을 혐오한다는 인식에 젖어있었으며;따라서 이 여자들에게 호되게 소리치면서, 비키라고 거칠게 손짓했다. 이것을 본 예수가 가니드에게 말했다;“너는 좋은 뜻으로 말했겠지만, 저희가 어쩌다가 잘못을 저지른 자녀가 됐다고 해도, 하나님의 자녀들에게 그렇게 주제넘게 말해서는 안 된다. 우리가 누구기에 이 여자들을 판단하겠느냐? 먹고살기 위한 방편으로 그런 수단에 의지하도록 저희를 몰아붙인 모든 상황을, 네가 과연 알 수 있느냐? 우리가 이런 문제에 대해 함께 이야기하는 동안, 여기 잠시 멈추자꾸나.” 매춘부들은 가니드의 말보다 오히려 예수의 말에 더 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.
달빛 아래 서 있는 동안, 예수는 말씀을 계속했다:“하늘에 계신 아버지의 선물인 신성한 영이, 모든 인간 정신 속에 거하고 있다. 이 선한 영은, 우리를 하나님께로 인도하고, 우리가 하나님을 발견하여 그분을 알도록 도와주려고 늘 애쓰고 있으며;뿐만 아니라 필사자에게는 타고난 육체적 성향도 많이 있는데, 개인과 종족의 안녕을 위하여 봉사하도록 창조주가 넣어줬다. 그래서, 남녀가 자신을 이해하려고 애쓸 때, 그리고 이기심과 죄로 가득한 세상에서 살아야하는 많은 어려움을 극복하려고 애쓸 때, 종종 혼란을 겪는다. 가니드야, 나는 이 두 여자 가운데 아무도 의도적으로 사악하지 않다는 것을 알아챘다. 표정으로 짐작하건대, 저희는 많은 슬픔을 체험했으며;외견상 잔인한 운명의 손에 고통을 많이 겪었으며;이런 종류의 삶을 의도적으로 선택하지 않았으며;절망의 가장자리에서 낙망하여 당시 상황에 굴복했고, 저희에게 절망적으로 보이는 어떤 환경을 빠져나가는 최선의 방법으로, 어쩔 수 없는 이런 생계 수단에 의지해왔다. 가니드야, 어떤 자들은 진심으로 사악하며;비열한 일을 고의로 선택하지만, 지금 이렇게 눈물로 얼룩진 얼굴을 들여다보면서, 나쁘거나 사악한 무엇을 발견하는지 나에게 말해보겠느냐?” 예수가 대답을 들으려고 말을 멈추자, 가니드는 목이 메어 더듬거리면서 간신히 대답했다:“아니요, 선생님, 발견하지 못하겠습니다. 저희에게 무례했음을 사과드립니다--저희가 용서해주기를 갈구합니다.” 그러자 예수가 말했다:“하늘에 계신 아버지께서 저희를 용서하셨음을 내가 아버지 대신 말하는 것처럼, 저희가 너를 용서했음을 저희를 대신해서 내가 말하겠다. 자, 너희 모두 나와 함께 친구 집으로 가서, 간단한 음식을 청한 후에, 장차 새롭고 더 나은 삶을 위한 계획을 세우자.” 깜짝 놀란 여자들은 이때까지 한 마디 말도 하지 못하고 있었으며;서로 쳐다보다가 남자들 뒤를 조용히 따라왔다.
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.
예수가 가니드와 외부인{外部人} 두 사람을 데리고 이런 늦은 시간에 나타나서 이렇게 말했을 때, 유스도의 아내가 얼마나 놀랐을지 상상해보라:“이 시간에 온 우리를 용서하고, 가니드와 나에게 음식을 조금 주기 바라며, 새로 만난 이 친구들과 나눠먹으려고 하는데, 저들도 아마 배가 고플 것이며;이 모든 것 외에도, 이 여자들이 새 삶을 시작하도록 돕는 최선의 방법을 우리가 함께 의논하는 일에, 너희도 관심을 가지리라 생각해서 너희에게 왔다. 저들이 너희에게 사정을 이야기할 수 있겠으나, 저들이 많은 곤경을 겪었다는 것과, 여기 너희 집에 있다는 것 자체가, 저들이 선한 사람들 알기를 얼마나 진지하게 갈구하는지 입증한다는 것을, 그리고 저들이 얼마만큼 용감하며 고상한 여자가 될 수 있는지를, 온 세상에 --하늘에서 천사들에게까지-- 보여줄 수 있는 기회를 얼마나 기꺼이 받아들일지, 나는 짐작한다.”
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.”
진지한 미드라교 지도자에게 말했다:“영원한 구원의 종교를 찾는 일에는 네가 잘하고 있지만, 사람이-만든 신비와 인간 철학에서 그런 영광스런 진리를 찾으러 다니는 과오를 범하고 있다. 영원한 구원의 신비가, 바로 너의 혼 속에 거하고 있음을 모르느냐? 하늘의 하나님께서, 자신의 영이 너의 안에 거하도록 보내셨다는 것과, 진리를-사랑하고 하나님께-봉사하는 모든 필사자를, 이 생애로부터 죽음의 문턱을 지나서, 자녀들을 맞이하려고 하나님이 기다리시는 영원한 빛의 나라에 이르기까지, 이 영이 인도할 것을 모르겠느냐? 결코 잊지 말라:너희가 그분처럼 되기를 진정으로 사모한다면, 하나님을 아는 너희는 하나님의 자녀다.”
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.”
로마 재판관에게 말했다:“네가 사람들을 재판하듯이, 너 자신도 언젠가 우주 통치자들의 심판대에서 심판받게 된다는 것을 기억해라. 너도 언젠가 지존하신 중재자의 손에서 자비로운 배려를 그렇게 갈구하게 될 것이니, 정당하게, 아니 자비롭게 판결하라. 글자 그대로의 법으로만 아니라, 법의 정신에 안내를 받아서, 너 자신이 비슷한 상황에서 재판받듯이 판결하도록 해라. 그리고 너의 앞에 불려온 자들의 어려운 입장을 고려하여 공평함으로 조절된 공의를 베푼 것만큼, 너도 언젠가 온 세상의 재판관 앞에 서서, 자비로 완화된 응보를 기대할 권리를 가질 것이다.
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 중국인 상인과 여러 차례 만났다. 작별을 고하면서 권고했다:“너의 진정한 영 조상이신 하나님만 경배해라. 아버지의 영이 네 안에 항상 거하시고, 너의 혼의-방향을 하늘 쪽으로 늘 가리키고 있음을 잊지 말라. 의식하지 못하더라도, 불멸하는 이 영의 인도를 따른다면, 너는 틀림없이 하나님을 발견하는 향상된 길로 계속 걸어갈 것이다. 그리고 네가 하늘에 계신 아버지께 도달한다면, 그것은 네가 그를 찾음으로써 더욱 그분처럼 됐기 때문이다. 챙아, 잘 가거라, 하지만 오직 잠시뿐이니, 영혼들의 아버지께서, 낙원으로-가는 자들을 위하여 매혹적인 여러 정류장을 마련해 놓으신 빛의 세계에서, 우리가 다시 만날 것이기 때문이다.”
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 죄가 확정된 사형수에게 마지막으로 말했다:“형제여, 너는 불운을 당했다. 길을 잃었고;범죄의 올가미에 걸려들었다. 너와 이야기한 결과, 이 세상 목숨으로 갚아야 할 만한 짓을 네가 계획적으로 행하지 않았음을 잘 알게 됐다. 그러나 너는 이 악행을 저질렀고, 동료들은 네가 잘못했다고 판결했으며;너에게 사형을 선고했다. 국가가 스스로 선택한 방식으로 자체를-방어할 이 권리를 가졌음을, 너나 나나 부정할 수 없다. 인간적으로는 너의 잘못에 대한 벌을 피할 길이 없는 것 같다. 동료들은 너의 행위에 따라 판단했지만, 네가 용서를 구할 수 있는 심판관이 있는데, 그는 너의 진짜 동기 그리고 더 나은 의도에 의거해서 심판할 것이다. 너의 뉘우침이 순수하고 너의 신앙이 진지하다면, 너는 하나님의 심판을 두려워 할 필요가 없다. 너의 착오로 인해 사람으로부터 사형선고를 받았다는 사실은, 하늘 법정에서 너의 혼이 상벌을 받고 자비를 누릴 기회에 손상을 입히지 않는다.”
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 광대무변한 우주 작용을 실제로 식별할 수만 있다면, 그 우주에 통일성이 있음을 알리라. 실재하는 우주는 영원하신 하나님의 모든 자녀에게 우호적이다. 진짜 문제는:사람의 유한한 정신이, 논리적이고 진실하고 일치하는 사고{思考}의 통일을 어떻게 이룰 수 있는가 하는 것이다. 양적인 사실과 질적인 가치가 낙원 아버지 안에서 공통의 인과관계를 갖는다는 사실을 이해해야, 우주를-아는 이 정신 상태를 경험할 수 있다. 실체에 대한 그런 생각은, 우주 현상에 목적 있는 통일성이 있음을 더 폭넓게 통찰할 수 있게 하며;인격이 점진적으로 성취하는 영적 목표까지도 드러낸다. 그리고 이것이, 계속 변하는 비인격적 관계와 진화하는 인격적 관계로 이뤄진, 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 떠난 여행자들은 드로아를 경유하여, 아시아의 로마 식민지 수도인 에베소로 갔다. 도시에서 2마일 가량 떨어져있는, 에베소인의 유명한 아르테미스 신전을 여러 차례 방문했다. 아르테미스는 소아시아 전역에서 가장 유명한 여신이었고, 고대 아나톨리아 시대의 초기 어머니 여신이 존속되어 내려온 것이었다. 그 여신을 숭배하려고 바친 거대한 사원에 전시된 조잡한 우상들은 하늘에서 내려왔다고 알려져 있었다. 가니드는 일찍부터 형상들을 신성의 상징으로 존중하도록 훈련받았고, 이것을 모두 버리지는 못했으며, 이 소아시아 다산{多産}의 여신에게 경의를 표하기 위해, 은으로 만든 작은 성물함{聖物函}을 사는 것이 좋겠다고 생각했다. 그날 밤, 그들은 사람이 손으로 만든 물건을 숭배하는 것에 대해 밤늦도록 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.
“혼은 사람이 자아를-돌아보고 진리를-분별하고 영을-인식하는 부분인데, 이것은 언제까지나 인간을 동물 세계의 수준보다 높이 올려놓는다. 자아-의식 그 자체는 혼이 아니다. 도덕적 자아-의식은, 인간의 참된 자아-실현이고 인간 혼의 기초를 이루며, 혼은, 인간의 체험에서 살아남을 가능성이 있는 가치를 나타내는, 사람의 그 부분이다. 도덕적 선택과 영적 달성, 즉 하나님을 아는 역량과 그와 같이 되고자하는 충동이 혼의 특질이다. 사람의 혼은 도덕적 사고{思考}와 영적 활동을 떠나서는 존재할 수 없다. 침체된 혼은 죽어가는 혼이다. 그러나 사람의 혼은 정신에 내주하고 있는 신성한 영과는 구별된다. 신성한 영은, 인간 정신의 첫 도덕적 활동이 일어남과 동시에 도착하며, 바로 그때 혼이 탄생된다.
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.
“인간의 혼은, 성숙하고 고상해지고 영성화됐을 때, 물질적인 것과 영적인 것, 즉 물질 자아와 신성한 영 사이에 개재{介在}하는 실재라 해도 좋을 정도라는 의미에서, 하늘의 신분에 가깝다. 인간의 진화하는 혼은, 물질을 연구하거나 영적 증명 방법으로 발견되지 않기 때문에, 말로 표현하기 어렵고, 보여주기는 더 어렵다. 물질 과학은 혼의 존재를 증명할 수 없고, 순수한 영-실험도 그럴 수 없다. 물질 과학과 영적 기준이 인간 혼의 실재{實在}를 발견할 수 없음에도, 도덕 의식을 지닌 필사자는 누구든지 자신의 혼이 존재한다는 사실을, 실제로 몸소 겪는 실제 체험으로 안다.”
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.
인간 정신은 이중적 충의의 갈등을 잘 이겨내지 못한다. 선과 악을 둘 다 섬기려고 애쓰는 체험은, 그 혼에게 심각한 부담을 안겨준다. 한없이 행복하고 효과적으로 통합된 정신이란, 하늘에 계신 아버지의 뜻을 행함에 전심으로 헌신된 정신이다. 해결되지 않은 갈등은 통일을 파괴시키고 정신 분열로 끝날지도 모른다. 그러나, 어떤 값을 치르더라도 마음의 평화를 얻으려 애쓰고, 고상한 염원을 포기하고, 영적 이상{理想}과 타협한다고 해서, 혼의 살아남는 성품이 육성되지는 않으며;오히려 그런 평화는, 참된 것이 승리한다는 것을 확고하게 주장함으로써 달성되고, 이런 승리는, 선{善}이라는 강력한 힘으로 악을 극복함으로써 성취된다.
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.
안디옥은 로마의 시리아 지방 수도였고, 제국의 총독공관이 여기에 있었다. 안디옥은 50만 인구의 도시였으며;크기로는 제국에서 셋째였고, 사악함과 지독한 부도덕으로는 첫째였다. 고노드가 사업상 거래를 상당히 많이 했으며;따라서 예수와 가니드는 둘이서만 지내는 시간이 많았다. 작은 다프네 숲을 제외하고, 여러 나라 말을 사용하는 이 도시 근처를 모두 둘러봤다. 고노드와 가니드는, 음란하기로 악명 높은 신전{神殿}을 방문했지만, 예수는 그들과 함께 가기를 사양했다. 그런 장면들이 인도인에게는 별로 충격적이지 않았으나, 이상을 추구하는 히브리인에게는 불쾌했다.
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 안디옥에서 무척 재미있는 체험을 했다. 이 젊은이는 영민한 학생임을 스스로 증명해왔고, 예수의 교훈 가운데 어떤 것들은 이미 실천하기 시작했다. 안디옥에는 아버지의 사업에 관여하는 한 인도인이 살았는데, 그가 너무 불쾌하게 굴 뿐만 아니라 불평까지 심하게 하자, 그를 내쫓는 것을 고려하게 됐다. 이 소식을 듣자, 가니드는 아버지 사업장으로 가서, 동족인 그 사람과 길게 논의했다. 이 사람은 자신에게 부당한 일을 시켰다고 느꼈다. 가니드는 하늘에 계신 아버지에 대해 이야기했고, 여러 방면으로 그의 종교적 견해를 넓혀줬다. 그러나 가니드가 말한 모든 것 가운데, 히브리 속담을 인용한 것이 가장 효과 있었는데, 그 지혜의 말씀은 이러했다:“무엇이든지 네가 할 수 있는 일을 만나거든, 온 힘을 다해서 그 일을 해라.”
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 이별할 날이 됐다. 모두 담대했고, 특히 젊은이가 그랬으나, 참기 힘든 괴로운 체험이었다. 그들은 눈물을 글썽였지만 마음으로는 용감했다. 가니드는 선생에게 작별인사하면서 말했다:“안녕히 가십시오 선생님, 그러나 영원히는 아닙니다. 다시 다마스커스에 오면, 당신을 찾아가겠습니다. 내가 당신을 사랑하는 것은, 하늘에 계신 아버지께서 무언가 당신 같은 분임에 틀림없다고 생각하기 때문이며;적어도 아버지에 관하여 나에게 이야기해주신 것과 당신이 무척 닮으셨다는 것을 압니다. 당신의 교훈을 기억하겠지만, 무엇보다도 당신을 결코 잊지 못할 것입니다.” 그의 아버지는, “우리를 더 나은 사람으로 만들고, 하나님을 알도록 도와준 위대한 선생님에게 작별을 고합니다”라고 말했다. 예수는, “평화가 여러분 위에 임하고, 하늘에 계신 아버지의 복주심이 항상 함께 하시기 바란다”고 대답했다. 그리고 예수는 해변에 서서, 정박해있는 배까지 작은 배가 그들을 태우고 나가는 것을 바라봤다. 그리하여 주님은 인도에서 온 친구들을 카락스에서 작별했는데, 이 세상에서는 그들을 다시 만나지 못했으며;그들은 나중에 나사렛 예수로 나타난 그가, 자신들이 방금 작별한 바로 이 친구--곧 그들의 선생 예슈아--였음을 이 세상에서는 전혀 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.