유란시아 책
IV 부. 예수의 생애와 교훈
제155편
갈릴리 북부를 거쳐서 도피함
갈릴리 북부를 거쳐서 도피함
Paper 155
Fleeing Through Northern Galilee
Fleeing Through Northern Galilee
155:0.1 (1725.1)
SOON after landing near Kheresa on this eventful Sunday, Jesus and the twenty-four went a little way to the north, where they spent the night in a beautiful park south of Bethsaida-Julias. They were familiar with this camping place, having stopped there in days gone by. Before retiring for the night, the Master called his followers around him and discussed with them the plans for their projected tour through Batanea and northern Galilee to the Phoenician coast.
155:1.1 (1725.2)
Said Jesus: “You should all recall how the Psalmist spoke of these times, saying, ‘Why do the heathen rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers of the people take counsel together, against the Lord and against his anointed, saying, Let us break the bonds of mercy asunder and let us cast away the cords of love.’
“오늘 너희는 이것이 너희 눈앞에 이뤄지고 있음을 본다. 그러나 시편 기자의 나머지 예언들이 이뤄지는 것은 보지 못할 것이니, 이는 그가 사람의 아들에 대해, 그리고 땅에서 이룰 그의 사명에 대해 잘못된 관념을 가졌기 때문이다. 내 나라는, 사랑에 기초하고, 자비로 선포되고, 이타적 봉사로 확립된다. 내 아버지는 이교도들을 비웃으면서 하늘에 앉아계신 분이 아니다. 대단히 기분 나빠서 진노하는 그런 분이 아니다. 아들이 소위 이 이교도들(실제로는 무식하고 배우지 못한 형제들)을 유산으로 받으리라는 약속은 사실이다. 나는 자비와 애정의 팔을 벌려 이 이교도들을 받아들일 것이다. 승리한 아들이 ‘이교도들을 쇠막대기로 쳐서 질그릇처럼 산산조각 낼 것이라’고 암시하는 불행한 선언이 있었음에도, 이 모든 인애가 소위 이교도들 위에 임할 것이다. 시편 기자는 너희에게 ‘주를 두려워함으로 섬기라’고 훈계했으나--나는 신앙으로 신성한 아들신분이 되는 고귀한 특전을 받으라고 명하며;그 기자는 너희에게 떨면서 환호하라고 명하지만;나는 확신을 갖고 즐거워하라고 명한다. 그는 말하기를 ‘아들에게 입 맞추라, 그렇지 않으면 그의 진노에 불이 붙어 너희를 멸망시킬 것이라’고 했다. 하지만 이제까지 나와 함께 생활해온 너희는, 분노와 진노는 사람의 마음 속에 하늘 나라가 설립되는 것과 아무 상관없음을 잘 안다. 그러나 시편 기자도 이 훈계를 마치면서, ‘이 아들을 신뢰하는 자는 복이 있다’고 했을 때, 참 빛을 어렴풋이 감지했다.”
155:1.2 (1725.3)
“Today you see this fulfilled before your eyes. But you shall not see the remainder of the Psalmist’s prophecy fulfilled, for he entertained erroneous ideas about the Son of Man and his mission on earth. My kingdom is founded on love, proclaimed in mercy, and established by unselfish service. My Father does not sit in heaven laughing in derision at the heathen. He is not wrathful in his great displeasure. True is the promise that the Son shall have these so-called heathen (in reality his ignorant and untaught brethren) for an inheritance. And I will receive these gentiles with open arms of mercy and affection. All this loving-kindness shall be shown the so-called heathen, notwithstanding the unfortunate declaration of the record which intimates that the triumphant Son ‘shall break them with a rod of iron and dash them to pieces like a potter’s vessel.’ The Psalmist exhorted you to ‘serve the Lord with fear’—I bid you enter into the exalted privileges of divine sonship by faith; he commands you to rejoice with trembling; I bid you rejoice with assurance. He says, ‘Kiss the Son, lest he be angry, and you perish when his wrath is kindled.’ But you who have lived with me well know that anger and wrath are not a part of the establishment of the kingdom of heaven in the hearts of men. But the Psalmist did glimpse the true light when, in finishing this exhortation, he said: ‘Blessed are they who put their trust in this Son.’”
예수께서는 스물네 사람을 이렇게 계속 가르쳤다:“이교도는 이유 없이 우리에게 화내지 않는다. 그들의 소견이 좁고 편협하므로, 자신의 힘을 열정적으로 한 곳에 집중할 수 있다. 그들의 목표는 가까이 있고 대체로 눈에 보이기 때문에;그들은 용감하게 효과적으로 그것을 이루려고 애쓴다. 하늘 나라에 들어왔다고 공언한 너희는 가르침과 행실에서 전체적으로 우유부단하고 불분명하다. 이교도는 자신의 목표를 향해 정면으로 도전하는데;너희는 너무 만성적 갈망에만 빠져있는 잘못을 범한다. 너희가 천국에 들어가고자 한다면, 이교도들이 포위한 성읍을 점령하듯 왜 영적 기습공격으로 천국을 차지하지 않느냐? 대체로 과거를 후회하고 현 상황을 푸념하면서 부질없이 미래를 바라는 태도로 봉사한다면, 도저히 천국에 들어갈 자격이 없다. 어찌하여 이교도가 분노하는가? 진리를 알지 못하기 때문이다. 너희는 어찌하여 헛된 갈망 속에서 번민하는가? 진리에 순종하지 않기 때문이다. 쓸데없는 갈망을 멈추고, 용감하게 나가서 천국 건설에 관계되는 일을 행하라.
155:1.3 (1725.4)
Jesus continued to teach the twenty-four, saying: “The heathen are not without excuse when they rage at us. Because their outlook is small and narrow, they are able to concentrate their energies enthusiastically. Their goal is near and more or less visible; wherefore do they strive with valiant and effective execution. You who have professed entrance into the kingdom of heaven are altogether too vacillating and indefinite in your teaching conduct. The heathen strike directly for their objectives; you are guilty of too much chronic yearning. If you desire to enter the kingdom, why do you not take it by spiritual assault even as the heathen take a city they lay siege to? You are hardly worthy of the kingdom when your service consists so largely in an attitude of regretting the past, whining over the present, and vainly hoping for the future. Why do the heathen rage? Because they know not the truth. Why do you languish in futile yearning? Because you obey not the truth. Cease your useless yearning and go forth bravely doing that which concerns the establishment of the kingdom.
155:1.4 (1726.1)
“In all that you do, become not one-sided and overspecialized. The Pharisees who seek our destruction verily think they are doing God’s service. They have become so narrowed by tradition that they are blinded by prejudice and hardened by fear. Consider the Greeks, who have a science without religion, while the Jews have a religion without science. And when men become thus misled into accepting a narrow and confused disintegration of truth, their only hope of salvation is to become truth-co-ordinated—converted.
155:1.5 (1726.2)
“Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired. The measure wherewith truth seekers are drawn to you represents the measure of your truth endowment, your righteousness. The extent to which you have to go with your message to the people is, in a way, the measure of your failure to live the whole or righteous life, the truth-co-ordinated life.”
155:2.1 (1726.4)
On Monday morning, May 23, Jesus directed Peter to go over to Chorazin with the twelve evangelists while he, with the eleven, departed for Caesarea-Philippi, going by way of the Jordan to the Damascus-Capernaum road, thence northeast to the junction with the road to Caesarea-Philippi, and then on into that city, where they tarried and taught for two weeks. They arrived during the afternoon of Tuesday, May 24.
베드로와 전도자들은 고라신에 2주 동안 머물렀고, 작지만 진지한 신자 무리에게 천국 복음을 전파했다. 그러나 새 개종자를 많이 얻지는 못했다. 온 갈릴리의 어느 성읍에서도, 고라신 만큼 천국을 갈망하는 혼이 거의 없었던 곳은 없었다. 베드로의 지시에 따라, 열두 전도자는 --육체적인-- 치유에 대해 할 말이 적었던 반면, 하늘나라의 영적 진리를 더 열정적으로 가르치고 전파했다. 고라신에서 두 주는, 이때까지 경력 중에서 가장 어렵고 비생산적인 기간이었다는 점에서, 열두 전도자들에게는 틀림없이 역경으로 정화{淨化}되는 기간이었다. 천국을 갈망하는 혼을 거둬들이는 만족감을 이렇게 빼앗겼으므로, 그들은 각자 자신의 혼을, 그리고 새로운 삶의 영적 진로에서 자신의 혼이 어떻게 발전해 왔는지를, 좀 더 진지하고 진솔하게 살펴볼 수 있었다.
155:2.2 (1726.5)
Peter and the evangelists sojourned in Chorazin for two weeks, preaching the gospel of the kingdom to a small but earnest company of believers. But they were not able to win many new converts. No city of all Galilee yielded so few souls for the kingdom as Chorazin. In accordance with Peter’s instructions the twelve evangelists had less to say about healing—things physical—while they preached and taught with increased vigor the spiritual truths of the heavenly kingdom. These two weeks at Chorazin constituted a veritable baptism of adversity for the twelve evangelists in that it was the most difficult and unproductive period in their careers up to this time. Being thus deprived of the satisfaction of winning souls for the kingdom, each of them the more earnestly and honestly took stock of his own soul and its progress in the spiritual paths of the new life.
155:2.3 (1726.6)
When it appeared that no more people were minded to seek entrance into the kingdom, Peter, on Tuesday, June 7, called his associates together and departed for Caesarea-Philippi to join Jesus and the apostles. They arrived about noontime on Wednesday and spent the entire evening in rehearsing their experiences among the unbelievers of Chorazin. During the discussions of this evening Jesus made further reference to the parable of the sower and taught them much about the meaning of the apparent failure of life undertakings.
155:3.1 (1727.1)
Although Jesus did no public work during this two weeks’ sojourn near Caesarea-Philippi, the apostles held numerous quiet evening meetings in the city, and many of the believers came out to the camp to talk with the Master. Very few were added to the group of believers as a result of this visit. Jesus talked with the apostles each day, and they more clearly discerned that a new phase of the work of preaching the kingdom of heaven was now beginning. They were commencing to comprehend that the “kingdom of heaven is not meat and drink but the realization of the spiritual joy of the acceptance of divine sonship.”
155:3.2 (1727.2)
The sojourn at Caesarea-Philippi was a real test to the eleven apostles; it was a difficult two weeks for them to live through. They were well-nigh depressed, and they missed the periodic stimulation of Peter’s enthusiastic personality. In these times it was truly a great and testing adventure to believe in Jesus and go forth to follow after him. Though they made few converts during these two weeks, they did learn much that was highly profitable from their daily conferences with the Master.
155:3.3 (1727.3)
The apostles learned that the Jews were spiritually stagnant and dying because they had crystallized truth into a creed; that when truth becomes formulated as a boundary line of self-righteous exclusiveness instead of serving as signposts of spiritual guidance and progress, such teachings lose their creative and life-giving power and ultimately become merely preservative and fossilizing.
155:3.4 (1727.4)
Increasingly they learned from Jesus to look upon human personalities in terms of their possibilities in time and in eternity. They learned that many souls can best be led to love the unseen God by being first taught to love their brethren whom they can see. And it was in this connection that new meaning became attached to the Master’s pronouncement concerning unselfish service for one’s fellows: “Inasmuch as you did it to one of the least of my brethren, you did it to me.”
155:3.5 (1727.5)
One of the great lessons of this sojourn at Caesarea had to do with the origin of religious traditions, with the grave danger of allowing a sense of sacredness to become attached to nonsacred things, common ideas, or everyday events. From one conference they emerged with the teaching that true religion was man’s heartfelt loyalty to his highest and truest convictions.
155:3.6 (1727.6)
Jesus warned his believers that, if their religious longings were only material, increasing knowledge of nature would, by progressive displacement of the supposed supernatural origin of things, ultimately deprive them of their faith in God. But that, if their religion were spiritual, never could the progress of physical science disturb their faith in eternal realities and divine values.
155:3.7 (1727.7)
They learned that, when religion is wholly spiritual in motive, it makes all life more worth while, filling it with high purposes, dignifying it with transcendent values, inspiring it with superb motives, all the while comforting the human soul with a sublime and sustaining hope. True religion is designed to lessen the strain of existence; it releases faith and courage for daily living and unselfish serving. Faith promotes spiritual vitality and righteous fruitfulness.
155:3.8 (1727.8)
Jesus repeatedly taught his apostles that no civilization could long survive the loss of the best in its religion. And he never grew weary of pointing out to the twelve the great danger of accepting religious symbols and ceremonies in the place of religious experience. His whole earth life was consistently devoted to the mission of thawing out the frozen forms of religion into the liquid liberties of enlightened sonship.
155:4.1 (1728.1)
On Thursday morning, June 9, after receiving word regarding the progress of the kingdom brought by the messengers of David from Bethsaida, this group of twenty-five teachers of truth left Caesarea-Philippi to begin their journey to the Phoenician coast. They passed around the marsh country, by way of Luz, to the point of junction with the Magdala-Mount Lebanon trail road, thence to the crossing with the road leading to Sidon, arriving there Friday afternoon.
루즈 근처 바위 그늘에서 점심을 먹으려고 쉬는 동안, 예수께서는 그와 교제했던 전체 기간 중에 사도들이 한 번도 들어본 적 없는 가장 특기할만한 말씀을 했다. 그들이 빵을 먹으려고 자리에 앉자마자 시몬 베드로가 예수께 물었다:“주님, 하늘에 계신 아버지께서는 모든 것을 아시며, 이 땅에 하늘 나라를 건설하려는 우리를 그분의 영이 후원하시는데, 어찌하여 우리는 적들의 위협을 피해 도망갑니까? 어찌하여 진리를 위협하는 자들과 맞서기를 거부해야 합니까?” 그러나 베드로의 질문에 예수께서 대답하기 전에 도마가 끼어들면서 물었다:“주님, 예루살렘에 있는 우리 적들의 종교에 어떤 잘못이 있는지 알고 싶습니다. 그들의 종교와 우리 종교에서 진정으로 다른 점은 무엇입니까? 우리 모두, 같은 하나님께 예배드린다고 고백하고 있는데, 어찌하여 그토록 다양한 믿음이 있는지요?” 도마의 질문이 끝나자 예수께서 말씀했다:“이번에 유대인 지도자들과 공공연히 충돌하기를 내가 피한 것에 대해 얼마나 오해하기 쉬운지 잘 알기 때문에, 베드로의 질문을 그냥 넘어가지는 않겠으나, 도마의 질문에 대답하는 것이 너희에게 더 많은 도움을 줄 것 같다. 그러니 너희가 점심식사를 끝낸 후 계속 진행하겠다.”
155:4.2 (1728.2)
While pausing for lunch under the shadow of an overhanging ledge of rock, near Luz, Jesus delivered one of the most remarkable addresses which his apostles ever listened to throughout all their years of association with him. No sooner had they seated themselves to break bread than Simon Peter asked Jesus: “Master, since the Father in heaven knows all things, and since his spirit is our support in the establishment of the kingdom of heaven on earth, why is it that we flee from the threats of our enemies? Why do we refuse to confront the foes of truth?” But before Jesus had begun to answer Peter’s question, Thomas broke in, asking: “Master, I should really like to know just what is wrong with the religion of our enemies at Jerusalem. What is the real difference between their religion and ours? Why is it we are at such diversity of belief when we all profess to serve the same God?” And when Thomas had finished, Jesus said: “While I would not ignore Peter’s question, knowing full well how easy it would be to misunderstand my reasons for avoiding an open clash with the rulers of the Jews at just this time, still it will prove more helpful to all of you if I choose rather to answer Thomas’s question. And that I will proceed to do when you have finished your lunch.”
155:5.6 (1729.1)
The religion of the physical senses and the superstitious fears of natural man, the Master refused to belittle, though he deplored the fact that so much of this primitive form of worship should persist in the religious forms of the more intelligent races of mankind. Jesus made it clear that the great difference between the religion of the mind and the religion of the spirit is that, while the former is upheld by ecclesiastical authority, the latter is wholly based on human experience.
종족들이 고도로 지성적이 되고 더 충분히 문명화될 때까지, 그런 어린애 같고 미신적인 예식들 가운데 많은 부분이 존속될 것인데, 그런 예식은, 원시적이고 뒤떨어진 사람이 믿는 진화 종교 풍습의 큰 특질이다. 인간 종족이 영적 체험의 실체를 더 높은 수준에서, 그리고 좀 더 전체적으로 인식할 수 있을 때까지, 많은 남녀가 오로지 지적 동의를 요구하는 권위 종교를 개인적으로 계속 선호{選好}할 것이며, 이와는 반대로 영{靈}의 종교는, 진취적인 인간 체험의 엄격한 현실과 씨름하는 신앙적 모험에 정신과 혼이 적극적으로 참여해야 한다는 점을 전제로 한다.
155:5.8 (1729.3)
Until the races become highly intelligent and more fully civilized, there will persist many of those childlike and superstitious ceremonies which are so characteristic of the evolutionary religious practices of primitive and backward peoples. Until the human race progresses to the level of a higher and more general recognition of the realities of spiritual experience, large numbers of men and women will continue to show a personal preference for those religions of authority which require only intellectual assent, in contrast to the religion of the spirit, which entails active participation of mind and soul in the faith adventure of grappling with the rigorous realities of progressive human experience.
155:5.9 (1729.4)
The acceptance of the traditional religions of authority presents the easy way out for man’s urge to seek satisfaction for the longings of his spiritual nature. The settled, crystallized, and established religions of authority afford a ready refuge to which the distracted and distraught soul of man may flee when harassed by fear and tormented by uncertainty. Such a religion requires of its devotees, as the price to be paid for its satisfactions and assurances, only a passive and purely intellectual assent.
이 세상에는, 소심하고 겁이 많고 우유부단한, 그래서 종교적 위로를 얻기를 더 좋아할 개인들이 앞으로도 오랫동안 존속할 것이며, 그들은 비록 권위 종교에 자신의 운명을 맡김으로써 인격의 주권을 손상시키고, 자존감의 품위를 떨어뜨리며, 인간이 체험할 수 있는 모든 체험 중 가장 감동적이고 영감 주는 그런 체험에 참여할 수 있는 권리를 철저히 포기하더라도 이런 방식으로 종교적 위안 얻기를 선호할 것인데, 그들이 포기하는 그런 체험에는:개인적 진리 탐구, 지적 발견의 위험에 맞서는 짜릿함, 개인적 종교 체험이라는 실체를 탐사하려는 결단, 그리고 모든 인간 실존의 최상의 모험에서 정직하게 쟁취한, 영적 신앙이 지적 의심을 이기는 것을 실제로 깨달아 개인적으로 승리함--즉 사람이 혼자 힘으로 스스로 하나님을 찾다가 그를 발견함--에서 오는 최고 만족감에 대한 체험이 포함된다.
155:5.10 (1729.5)
And for a long time there will live on earth those timid, fearful, and hesitant individuals who will prefer thus to secure their religious consolations, even though, in so casting their lot with the religions of authority, they compromise the sovereignty of personality, debase the dignity of self-respect, and utterly surrender the right to participate in that most thrilling and inspiring of all possible human experiences: the personal quest for truth, the exhilaration of facing the perils of intellectual discovery, the determination to explore the realities of personal religious experience, the supreme satisfaction of experiencing the personal triumph of the actual realization of the victory of spiritual faith over intellectual doubt as it is honestly won in the supreme adventure of all human existence—man seeking God, for himself and as himself, and finding him.
영의 종교는 노력, 투쟁, 갈등, 신앙, 결단, 사랑, 충성, 및 진보를 의미한다. 정신의 종교는--곧 권위를 내세우는 신학은-- 형식에 치우친 신자들에게, 거의 또는 전혀 이렇게 열심히 노력하라고 요구하지 않는다. 전통은 겁 많고 반신반의하는 혼들을 위한 안전한 피난처이고 쉬운 길인데, 그런 사람들은, 진취적 인간 정신이 발견하고 진화하는 인간 혼이 체험할 수도 있는 먼 바닷가의 영적 실체를 찾아서, 미지{未知}의 진리라는 숭고한 바다에 감히 도전하는 그런 신앙의 항해와 관련된 영 고뇌와 정신적 불확실성을 본능적으로 피하려는 자들이다.
155:5.11 (1729.6)
The religion of the spirit means effort, struggle, conflict, faith, determination, love, loyalty, and progress. The religion of the mind—the theology of authority—requires little or none of these exertions from its formal believers. Tradition is a safe refuge and an easy path for those fearful and halfhearted souls who instinctively shun the spirit struggles and mental uncertainties associated with those faith voyages of daring adventure out upon the high seas of unexplored truth in search for the farther shores of spiritual realities as they may be discovered by the progressive human mind and experienced by the evolving human soul.
예수께서 말씀을 계속했다:“예루살렘에서 종교 지도자들은, 전통적 선생 및 다른 시대의 선지자들이 전해준 다양한 교리를 지적인 기존 믿음 체계 곧 권위 종교로 공식화시켰다. 그런 종교는 대개 인간 정신에 호소한다. 우리는 머지않아 새 종교--곧 오늘날 그 단어가 지닌 의미로는 종교라 할 수 없는 어떤 종교, 즉 사람의 정신에 내주하는 내 아버지의 신성한 영에게 주로 호소하는 어떤 종교;이런 더 높은 영적 교감의 진리를 진정으로 참되게 믿는 모든 사람의 개인적 체험 속에서 매우 분명히 드러날 열매, 즉 그 진리를 받아들임으로써 얻게 되는 열매로부터 그 종교의 권위를 이끌어내게 될 어떤 종교--를 선언할 것이므로, 이제 우리는 그런 권위 종교와 치명적으로 대립하게 될 시점에 와 있다.”
155:5.12 (1729.7)
And Jesus went on to say: “At Jerusalem the religious leaders have formulated the various doctrines of their traditional teachers and the prophets of other days into an established system of intellectual beliefs, a religion of authority. The appeal of all such religions is largely to the mind. And now are we about to enter upon a deadly conflict with such a religion since we will so shortly begin the bold proclamation of a new religion—a religion which is not a religion in the present-day meaning of that word, a religion that makes its chief appeal to the divine spirit of my Father which resides in the mind of man; a religion which shall derive its authority from the fruits of its acceptance that will so certainly appear in the personal experience of all who really and truly become believers in the truths of this higher spiritual communion.”
예수께서 스물네 사람을 하나씩 가리키고 각자의 이름을 부르면서 말씀했다:“자 이제, 하늘 나라의 영원한 진리와 최고의 장엄함을 너희 스스로 몸소 생생하게 체험하는 만족감, 즉 아름다운 실체들을 발견하는 만족감을 누리면서, 사람들을 구원하기 위한 좀 더 좋은 방법을 선포하는 사명에 수반되는 어려움과 박해를, 너희 가운데 누가 견디겠느냐? 아니면, 오히려 이 예루살렘의 바리새인들이 옹호하는, 정형화되고 화석화{化石化}된 종교를 따르는 쉬운 길을 택하는 것이 더 좋으냐? 너희는 두려움에 차있고 심약하며 쉽게-얻기를 원하느냐? 너희는 진리의 하나님 곧 그분의 아들들인 너희의 미래를 그분의 손에 맡기기가 두려우냐? 아버지 곧 그분의 자녀인 너희는 그분을 불신하느냐? 너희는 전통적인 권위 종교가 주는 지적 안정성과 확실성을 누리는 안이한 길로 되돌아가겠느냐, 아니면, 영의 종교가 전하는 새로운 진리, 즉 사람들의 마음 속에 있는 하늘 나라를 선포하는, 불확실하고 고통스런 미래로 나와 함께 나아가기 위해 정신을 다잡을 것이냐?”
155:5.13 (1730.1)
Pointing out each of the twenty-four and calling them by name, Jesus said: “And now, which one of you would prefer to take this easy path of conformity to an established and fossilized religion, as defended by the Pharisees at Jerusalem, rather than to suffer the difficulties and persecutions attendant upon the mission of proclaiming a better way of salvation to men while you realize the satisfaction of discovering for yourselves the beauties of the realities of a living and personal experience in the eternal truths and supreme grandeurs of the kingdom of heaven? Are you fearful, soft, and ease-seeking? Are you afraid to trust your future in the hands of the God of truth, whose sons you are? Are you distrustful of the Father, whose children you are? Will you go back to the easy path of the certainty and intellectual settledness of the religion of traditional authority, or will you gird yourselves to go forward with me into that uncertain and troublous future of proclaiming the new truths of the religion of the spirit, the kingdom of heaven in the hearts of men?”
155:5.14 (1730.2)
All twenty-four of his hearers rose to their feet, intending to signify their united and loyal response to this, one of the few emotional appeals which Jesus ever made to them, but he raised his hand and stopped them, saying: “Go now apart by yourselves, each man alone with the Father, and there find the unemotional answer to my question, and having found such a true and sincere attitude of soul, speak that answer freely and boldly to my Father and your Father, whose infinite life of love is the very spirit of the religion we proclaim.”
155:5.15 (1730.3)
The evangelists and apostles went apart by themselves for a short time. Their spirits were uplifted, their minds were inspired, and their emotions mightily stirred by what Jesus had said. But when Andrew called them together, the Master said only: “Let us resume our journey. We go into Phoenicia to tarry for a season, and all of you should pray the Father to transform your emotions of mind and body into the higher loyalties of mind and the more satisfying experiences of the spirit.”
155:5.16 (1730.4)
As they journeyed on down the road, the twenty-four were silent, but presently they began to talk one with another, and by three o’clock that afternoon they could not go farther; they came to a halt, and Peter, going up to Jesus, said: “Master, you have spoken to us the words of life and truth. We would hear more; we beseech you to speak to us further concerning these matters.”
너희는 정신의 종교에 만족한 채 머물러 있기로 선택한, 안전함을 갈구하고 신봉하기를 더 좋아하는 너희 동료들 가운데에서 빠져나왔다. 너희는 독단적 확실성에 대한 느낌을 버리고, 모험적이고 진취적인 영적 신앙의 기질에 대한 확신을 선택했다. 너희는 제도화된 종교의 엄격한 속박에 대담하게 맞서 싸워왔고, 지금 하나님의 말씀이라고 여기는 전통적 기록의 권위를 과감히 거부해 왔다. 우리 아버지께서는 진정으로 모세, 엘리야, 이사야, 아모스, 그리고 호세아를 통해서 말씀하셨지만, 이 옛 선지자들의 발언이 끝난 후에도, 이 세상에 진리의 말씀 공급하기를 멈추지 않으셨다. 내 아버지께서는, 진리의 말씀을 한 세대에는 주고 다른 세대에는 거둬들임으로써 인류나 세대를 차별하는 그런 분이 아니다. 전적으로 인간적인 것을 신성한 것이라고 일컫는 잘못을 범하지 말며, 또한 영감을 일으킬 것이라고 가정하는 전통적 경전을 통해서는 나올 수 없는, 진리의 말씀을 발견하기에 실패하지 말라.
155:6.2 (1730.6)
You have come out from among those of your fellows who choose to remain satisfied with a religion of mind, who crave security and prefer conformity. You have elected to exchange your feelings of authoritative certainty for the assurances of the spirit of adventurous and progressive faith. You have dared to protest against the grueling bondage of institutional religion and to reject the authority of the traditions of record which are now regarded as the word of God. Our Father did indeed speak through Moses, Elijah, Isaiah, Amos, and Hosea, but he did not cease to minister words of truth to the world when these prophets of old made an end of their utterances. My Father is no respecter of races or generations in that the word of truth is vouchsafed one age and withheld from another. Commit not the folly of calling that divine which is wholly human, and fail not to discern the words of truth which come not through the traditional oracles of supposed inspiration.
나는 너희에게 거듭나라고, 즉 영으로 태어나라고 호소했다. 권위라는 어둠과 전통이라는 무기력 상태에서 너희를 불러내어, 인간의 혼이 할 수 있는 가장 위대한 발견--곧 혼자 힘으로, 자신 속에서, 자기 스스로 하나님을 발견하고, 자신의 개인 체험에서 하나의 사실로서 이 모든 것을 행하는 탁월한 체험--을 스스로 할 수 있음을 깨닫는 초월적 빛 속으로 이끌었다. 그렇게 해서 너희는, 죽음에서 생명으로, 전통의 권위에서 하나님을 아는 체험으로 건너갈 것이며;그리하여 어둠에서 빛으로, 물려받은 민족 신앙에서 실제 체험을 거쳐 성취한 개인 신앙으로 건너갈 것이며;이로 인해, 너희는 너희 조상에게서 물려받은 정신의 신학으로부터, 영원한 재산으로서 너희 혼 속에 세워지게 될 참된 영의 종교로 진보할 것이다.
155:6.3 (1731.1)
I have called upon you to be born again, to be born of the spirit. I have called you out of the darkness of authority and the lethargy of tradition into the transcendent light of the realization of the possibility of making for yourselves the greatest discovery possible for the human soul to make—the supernal experience of finding God for yourself, in yourself, and of yourself, and of doing all this as a fact in your own personal experience. And so may you pass from death to life, from the authority of tradition to the experience of knowing God; thus will you pass from darkness to light, from a racial faith inherited to a personal faith achieved by actual experience; and thereby will you progress from a theology of mind handed down by your ancestors to a true religion of spirit which shall be built up in your souls as an eternal endowment.
155:6.4 (1731.2)
Your religion shall change from the mere intellectual belief in traditional authority to the actual experience of that living faith which is able to grasp the reality of God and all that relates to the divine spirit of the Father. The religion of the mind ties you hopelessly to the past; the religion of the spirit consists in progressive revelation and ever beckons you on toward higher and holier achievements in spiritual ideals and eternal realities.
권위 종교는 즉석에서 처리된 안정감을 줄지 모르지만, 그렇게 잠깐 만족한 대가{代價}로 너희는 영적 해방과 종교적 자유를 상실할 것이다. 내 아버지께서는, 하늘 나라에 들어오는 값으로, 영적으로 거슬리고, 불경스럽고, 진실성 없는 것들에 대한 어떤 믿음에 너희 자신을 붙들어 매라고 강요하지 않으신다. 또한 퇴색한 종교 형식과 예식에 복종함으로써 자비, 정의, 및 진리에 대한 너희 자신의 감각이 침해당하도록, 너희에게 요구하지도 않으신다. 영의 종교는, 영이 너희를 이끄는 곳이면 어디든지, 너희가 진리를 영원히 자유롭게 따라가도록 내버려둔다. 그리고 --어쩌면 이 영이, 다른 세대들은 듣기를 거부했던 어떤 것을 이 세대에게 나눠줄지도 모르는데,-- 과연 누가 심판할 수 있단 말인가?.
155:6.5 (1731.3)
While the religion of authority may impart a present feeling of settled security, you pay for such a transient satisfaction the price of the loss of your spiritual freedom and religious liberty. My Father does not require of you as the price of entering the kingdom of heaven that you should force yourself to subscribe to a belief in things which are spiritually repugnant, unholy, and untruthful. It is not required of you that your own sense of mercy, justice, and truth should be outraged by submission to an outworn system of religious forms and ceremonies. The religion of the spirit leaves you forever free to follow the truth wherever the leadings of the spirit may take you. And who can judge—perhaps this spirit may have something to impart to this generation which other generations have refused to hear?
155:6.6 (1731.4)
Shame on those false religious teachers who would drag hungry souls back into the dim and distant past and there leave them! And so are these unfortunate persons doomed to become frightened by every new discovery, while they are discomfited by every new revelation of truth. The prophet who said, “He will be kept in perfect peace whose mind is stayed on God,” was not a mere intellectual believer in authoritative theology. This truth-knowing human had discovered God; he was not merely talking about God.
155:6.7 (1731.5)
I admonish you to give up the practice of always quoting the prophets of old and praising the heroes of Israel, and instead aspire to become living prophets of the Most High and spiritual heroes of the coming kingdom. To honor the God-knowing leaders of the past may indeed be worth while, but why, in so doing, should you sacrifice the supreme experience of human existence: finding God for yourselves and knowing him in your own souls?
인류 종족마다 인간 실존에 대한 자체의 관념적 견해를 가지며;그러므로 정신의 종교는 종족의 다양한 이 견해에 늘 충실해야 한다. 권위 종교는 결코 통합에 도달할 수 없다. 인류의 통일과 필사자의 형제관계는 오직 영의 종교가 부여하는 초월재능으로 인해, 그리고 그 재능을 통해서만 이뤄질 수 있다. 인종 간 정신은 다를 수 있으나, 똑같이 신성하고 영원한 영이 온 인류에게 내주한다. 인간의 형제관계에 대한 희망은 오직, 권위에 기반을 둔 다양한 정신 종교들이 통합적이고 고상하게 만드는 영의 종교--곧 개인적인 영적 체험의 종교--에 스며들고, 그 그늘 아래 놓일 때만 실현될 수 있다.
155:6.8 (1732.1)
Every race of mankind has its own mental outlook upon human existence; therefore must the religion of the mind ever run true to these various racial viewpoints. Never can the religions of authority come to unification. Human unity and mortal brotherhood can be achieved only by and through the superendowment of the religion of the spirit. Racial minds may differ, but all mankind is indwelt by the same divine and eternal spirit. The hope of human brotherhood can only be realized when, and as, the divergent mind religions of authority become impregnated with, and overshadowed by, the unifying and ennobling religion of the spirit—the religion of personal spiritual experience.
권위 종교는 단지 사람을 분열시키고, 그들을 의도적으로 서로 반목하게 할 뿐이지만;영의 종교는, 사람을 점진적으로 함께 모아서, 서로 이해심을 갖고 공감하게 되도록 만들 것이다. 권위 종교는 사람에게 획일적인 믿음을 요구하지만, 이는 현 세상 상태로는 실현될 수 없다. 영의 종교는 믿음의 다양성을 충분히 허락하면서, 단지 체험의 통일--곧 운명의 획일성--을 요구할 뿐이다. 영의 종교는, 관점이나 세계관의 획일성이 아니라, 오직 통찰력의 획일성만 요구한다. 영의 종교는, 지적 견해들의 획일성이 아니라, 오직 영 느낌의 일치를 요구할 뿐이다. 권위 종교는, 생명 없는 신조로 정형화시키지만;영의 종교는, 사랑으로 봉사하고 선행과 자비로 보살피는 행위 곧 사람을 고귀하게 만드는 행위가 가져다주는, 점증하는 기쁨과 자유 속으로 자라간다.
155:6.9 (1732.2)
The religions of authority can only divide men and set them in conscientious array against each other; the religion of the spirit will progressively draw men together and cause them to become understandingly sympathetic with one another. The religions of authority require of men uniformity in belief, but this is impossible of realization in the present state of the world. The religion of the spirit requires only unity of experience—uniformity of destiny—making full allowance for diversity of belief. The religion of the spirit requires only uniformity of insight, not uniformity of viewpoint and outlook. The religion of the spirit does not demand uniformity of intellectual views, only unity of spirit feeling. The religions of authority crystallize into lifeless creeds; the religion of the spirit grows into the increasing joy and liberty of ennobling deeds of loving service and merciful ministration.
그러나 너희는, 아브라함의 자손이 전통을 고집하여 열매 맺지 못하는 이런 악한 시대에 처해있다고 해서 저희를 경멸의 눈으로 바라보지 않도록 조심해라. 우리 조상은 꾸준히 그리고 열정적으로 하나님을 찾으려고 헌신했으며, 아담 시대 이후로 다른 어떤 종족도, 저희가 찾아낸 만큼 하나님을 알지 못했는데, 아담은 자신이 하나님의 아들이었으므로 이를 대부분 알았다. 내 아버지께서는, 모세 시대 이래, 하나님을 찾고 하나님을 알고자 하는, 길고도 지칠 줄 모르는 이스라엘의 투쟁과정을 아셨다. 유대인은 여러 세대동안 계속 애쓰고 땀을 흘리고 슬퍼하고 괴로워하면서 고생을 견뎌왔으며, 사람들로부터 오해받고 경멸당하는 슬픔을 감수해 왔는데, 이는 모두, 그들이 하나님에 관한 진리를 발견하기에 좀 더 가까이 가기 위해서였다. 그리고 이스라엘의 온갖 실패와 비틀거림에도, 모세로부터 아모스와 호세아 시대에 이르기까지, 우리 선조는 더욱 분명하고 진실된 영원한 하나님의 모습을 온 세상에 점차 드러냈다. 그리하여, 아버지에 대한 더욱 큰 계시를 위한 길이 준비되었고, 너희는 그 계시를 나눠주라고 부름 받았다.
155:6.10 (1732.3)
But watch, lest any of you look with disdain upon the children of Abraham because they have fallen on these evil days of traditional barrenness. Our forefathers gave themselves up to the persistent and passionate search for God, and they found him as no other whole race of men have ever known him since the times of Adam, who knew much of this as he was himself a Son of God. My Father has not failed to mark the long and untiring struggle of Israel, ever since the days of Moses, to find God and to know God. For weary generations the Jews have not ceased to toil, sweat, groan, travail, and endure the sufferings and experience the sorrows of a misunderstood and despised people, all in order that they might come a little nearer the discovery of the truth about God. And, notwithstanding all the failures and falterings of Israel, our fathers progressively, from Moses to the times of Amos and Hosea, did reveal increasingly to the whole world an ever clearer and more truthful picture of the eternal God. And so was the way prepared for the still greater revelation of the Father which you have been called to share.
살아계신 아버지의 뜻을 발견하려는 시도보다 더 만족스럽고 감동적인 모험은, 오직 신의 뜻을 행하고자 정직하게 시도하는 최상의 체험밖에 없다는 사실을 잊지 말아라. 또한 어느 세상 직업을 갖든지, 하나님의 뜻을 행할 수 있다는 것을 기억하라. 거룩하지 않은 직업이 있고 세속적인 직업도 있다. 영으로 인도되는 사람의 삶에서는 모든 것이 신성시되는데;다시 말해서, 진리에 복종하게 되고, 사랑으로 고귀하게 되고, 자비심이 풍성해지고, 공평함으로--곧 공의로-- 행동을 절제하게 된다. 내 아버지와 내가 이 세상에 보낼 영은 진리의 영일뿐만 아니라, 이상적 아름다움의 영이기도 하다.
155:6.11 (1732.4)
Never forget there is only one adventure which is more satisfying and thrilling than the attempt to discover the will of the living God, and that is the supreme experience of honestly trying to do that divine will. And fail not to remember that the will of God can be done in any earthly occupation. Some callings are not holy and others secular. All things are sacred in the lives of those who are spirit led; that is, subordinated to truth, ennobled by love, dominated by mercy, and restrained by fairness—justice. The spirit which my Father and I shall send into the world is not only the Spirit of Truth but also the spirit of idealistic beauty.
너희는 신학적 권위가 있는 옛 기록에서만 하나님의 말씀을 찾으려 하기를 멈춰야 한다. 하나님의 영으로 태어난 사람은, 하나님의 말씀이 어떤 출처에서 나왔든지 그 말씀을 알아본다. 그 증여 경로가 외견상 인간적이라는 이유 때문에, 신성한 진리가 평가절하 되어서는 안 된다. 너희 형제 가운데 다수는, 하나님에 대한 이론을 받아들이는 정신을 갖고 있으면서도, 하나님 현존을 영적으로 알아보지 못한다. 그리고 그것이 바로, 내가 너희에게 진지한 어린아이의 태도를 갖는 것이 하늘 나라를 실현할 수 있는 최상의 방법이라고, 그렇게 자주 가르쳤던 이유다. 내가 너희에게 권하는 것은, 어린아이의 정신적 미숙함이 아니라, 오히려 쉽게-믿고 온전히-신뢰하는 그런 영적 단순성이다. 너희가 하나님에 관한 사실을 알아야 하는 것은 그리 중요하지 않으며, 오히려 점점 더 많이 하나님 임재를 느낄 수 있는 역량이 자라게 되는 것이 중요하다.
155:6.12 (1732.5)
You must cease to seek for the word of God only on the pages of the olden records of theologic authority. Those who are born of the spirit of God shall henceforth discern the word of God regardless of whence it appears to take origin. Divine truth must not be discounted because the channel of its bestowal is apparently human. Many of your brethren have minds which accept the theory of God while they spiritually fail to realize the presence of God. And that is just the reason why I have so often taught you that the kingdom of heaven can best be realized by acquiring the spiritual attitude of a sincere child. It is not the mental immaturity of the child that I commend to you but rather the spiritual simplicity of such an easy-believing and fully-trusting little one. It is not so important that you should know about the fact of God as that you should increasingly grow in the ability to feel the presence of God.
155:6.13 (1733.1)
When you once begin to find God in your soul, presently you will begin to discover him in other men’s souls and eventually in all the creatures and creations of a mighty universe. But what chance does the Father have to appear as a God of supreme loyalties and divine ideals in the souls of men who give little or no time to the thoughtful contemplation of such eternal realities? While the mind is not the seat of the spiritual nature, it is indeed the gateway thereto.
155:6.17 (1733.5)
Now, mistake not, my Father will ever respond to the faintest flicker of faith. He takes note of the physical and superstitious emotions of the primitive man. And with those honest but fearful souls whose faith is so weak that it amounts to little more than an intellectual conformity to a passive attitude of assent to religions of authority, the Father is ever alert to honor and foster even all such feeble attempts to reach out for him. But you who have been called out of darkness into the light are expected to believe with a whole heart; your faith shall dominate the combined attitudes of body, mind, and spirit.
155:6.18 (1733.6)
You are my apostles, and to you religion shall not become a theologic shelter to which you may flee in fear of facing the rugged realities of spiritual progress and idealistic adventure; but rather shall your religion become the fact of real experience which testifies that God has found you, idealized, ennobled, and spiritualized you, and that you have enlisted in the eternal adventure of finding the God who has thus found and sonshipped you.