유란시아 책
IV 부. 예수의 생애와 교훈
Paper 194
Bestowal of the Spirit of Truth
Bestowal of the Spirit of Truth
194:0.1 (2059.1)
ABOUT one o’clock, as the one hundred and twenty believers were engaged in prayer, they all became aware of a strange presence in the room. At the same time these disciples all became conscious of a new and profound sense of spiritual joy, security, and confidence. This new consciousness of spiritual strength was immediately followed by a strong urge to go out and publicly proclaim the gospel of the kingdom and the good news that Jesus had risen from the dead.
이 사람들은, 하나님이 아버지시요 사람은 아들신분이라는 것이, 자신들이 전도해야 할 복음이라는 것을 훈련받고 교육받았었으나, 영적 황홀감과 개인적 승리감을 느낀 이 순간에, 이 사람들이 생각할 수 있는 가장 큰 사건, 가장 엄청난 소식은, 부활하신 주님이라는 사실이었다. 그렇게 해서 그들은 위로부터 권능을 부여받아, 사람들에게 희소식--즉 예수를 통해서 구원받음--을 전도하면서 나아갔지만, 복음의 메시지 자체를, 복음과 관련된 어떤 사실로 바꿔치는 오류를, 무심코 저지르고 말았다. 이런 실수에서 베드로는 자기도 모르게 앞장섰으며, 다른 사람들은 그를 따라갔고, 기쁜 소식의 개정판으로부터 새 종교를 창시한 바울로 이어졌다.
194:0.3 (2059.3)
These men had been trained and instructed that the gospel which they should preach was the fatherhood of God and the sonship of man, but at just this moment of spiritual ecstasy and personal triumph, the best tidings, the greatest news, these men could think of was the fact of the risen Master. And so they went forth, endowed with power from on high, preaching glad tidings to the people—even salvation through Jesus—but they unintentionally stumbled into the error of substituting some of the facts associated with the gospel for the gospel message itself. Peter unwittingly led off in this mistake, and others followed after him on down to Paul, who created a new religion out of the new version of the good news.
194:0.4 (2059.4)
The gospel of the kingdom is: the fact of the fatherhood of God, coupled with the resultant truth of the sonship-brotherhood of men. Christianity, as it developed from that day, is: the fact of God as the Father of the Lord Jesus Christ, in association with the experience of believer-fellowship with the risen and glorified Christ.
194:0.5 (2059.5)
It is not strange that these spirit-infused men should have seized upon this opportunity to express their feelings of triumph over the forces which had sought to destroy their Master and end the influence of his teachings. At such a time as this it was easier to remember their personal association with Jesus and to be thrilled with the assurance that the Master still lived, that their friendship had not ended, and that the spirit had indeed come upon them even as he had promised.
194:1.1 (2060.1)
The apostles had been in hiding for forty days. This day happened to be the Jewish festival of Pentecost, and thousands of visitors from all parts of the world were in Jerusalem. Many arrived for this feast, but a majority had tarried in the city since the Passover. Now these frightened apostles emerged from their weeks of seclusion to appear boldly in the temple, where they began to preach the new message of a risen Messiah. And all the disciples were likewise conscious of having received some new spiritual endowment of insight and power.
주님이 성전에서 마지막으로 가르쳤던 바로 그 자리에 베드로가 서서 열정적으로 연설했고, 그 결과로 2천 명 이상의 혼을 설득한 것은 두 시쯤이었다. 주님은 떠났지만, 그들은 그에 관한 이 이야기가 사람들에게 큰 권능을 발휘한다는 것을 순간적으로 발견했다. 그들이 전에 예수께 헌신했던 것이 옳았음을 입증하는 동시에, 사람들이 그를 믿지 않을 수 없게 만드는 이야기를 더욱 선포하도록, 계속 마음이 끌린 것은 당연했다. 이 집회에 참석한 여섯 사도는:베드로, 안드레, 야고보, 요한, 빌립, 그리고 마태였다. 그들은 한 시간 반 이상 이야기했고, 그리스어와 히브리어 및 아람어로 메시지를 전했으며, 또한 그들이 쉽게 말할 수 있었던 다른 방언들로도 몇 마디씩 설교했다.
194:1.2 (2060.2)
It was about two o’clock when Peter stood up in that very place where his Master had last taught in this temple, and delivered that impassioned appeal which resulted in the winning of more than two thousand souls. The Master had gone, but they suddenly discovered that this story about him had great power with the people. No wonder they were led on into the further proclamation of that which vindicated their former devotion to Jesus and at the same time so constrained men to believe in him. Six of the apostles participated in this meeting: Peter, Andrew, James, John, Philip, and Matthew. They talked for more than an hour and a half and delivered messages in Greek, Hebrew, and Aramaic, as well as a few words in even other tongues with which they had a speaking acquaintance.
194:1.5 (2060.5)
Pentecost was the great festival of baptism, the time for fellowshipping the proselytes of the gate, those gentiles who desired to serve Yahweh. It was, therefore, the more easy for large numbers of both the Jews and believing gentiles to submit to baptism on this day. In doing this, they were in no way disconnecting themselves from the Jewish faith. Even for some time after this the believers in Jesus were a sect within Judaism. All of them, including the apostles, were still loyal to the essential requirements of the Jewish ceremonial system.
예수께서는 이 세상에 살면서, 사람이 마귀의 자손이라는 미신으로부터 사람을 건져내고, 하나님의 신앙 아들이라는 존엄성에 이르기까지 높여주는 복음을 가르쳤다. 예수께서 전파하고 또한 생활에서 그대로 실천한 그 메시지는, 그것을 전한 그 시대에 사람이 갖는 영적 고난에 대한 효과적인 해결책이었다. 그리고 이때 그가 몸으로는 이 세상을 떠났더라도, 자기를 대신하는, 자신의 진리의 영을 보냈는데, 이 진리의 영은 사람 속에 살도록, 그리고 새 세대들마다 예수의 메시지를 다시 진술하도록 고안됐으며, 그리하여 이 세상에 새로 태어나는 새 집단의 각 필사자마다 새로운 최신 복음 개정판을 갖게 될 것이요, 바로 그런 개인적 깨우침과 집단적 지침이, 사람의 늘-새롭고 다채로운 영적 어려움에 대한 효과적인 해결책이라는 것이 입증될 것이다.
194:2.1 (2060.6)
Jesus lived on earth and taught a gospel which redeemed man from the superstition that he was a child of the devil and elevated him to the dignity of a faith son of God. Jesus’ message, as he preached it and lived it in his day, was an effective solvent for man’s spiritual difficulties in that day of its statement. And now that he has personally left the world, he sends in his place his Spirit of Truth, who is designed to live in man and, for each new generation, to restate the Jesus message so that every new group of mortals to appear upon the face of the earth shall have a new and up-to-date version of the gospel, just such personal enlightenment and group guidance as will prove to be an effective solvent for man’s ever-new and varied spiritual difficulties.
194:2.2 (2060.7)
The first mission of this spirit is, of course, to foster and personalize truth, for it is the comprehension of truth that constitutes the highest form of human liberty. Next, it is the purpose of this spirit to destroy the believer’s feeling of orphanhood. Jesus having been among men, all believers would experience a sense of loneliness had not the Spirit of Truth come to dwell in men’s hearts.
194:2.4 (2061.2)
Do not make the mistake of expecting to become strongly intellectually conscious of the outpoured Spirit of Truth. The spirit never creates a consciousness of himself, only a consciousness of Michael, the Son. From the beginning Jesus taught that the spirit would not speak of himself. The proof, therefore, of your fellowship with the Spirit of Truth is not to be found in your consciousness of this spirit but rather in your experience of enhanced fellowship with Michael.
예수께서는, 어떤 사람에게든지 아버지 뜻을 곧이곧대로 따르려고 시도하는 하나의 예{例}로서가 아니라, 아버지 뜻에 복종하는 사람을 드러내는 생애를 살았다. 육신 속에서 살았던 이 생애는 십자가 위에서 죽으심과 그후에 부활하심과 함께, 당장에 악한 것의 손아귀로부터--곧 화나신 하나님의 유죄판결로부터-- 사람을 다시 사들이기 위하여 대신 그렇게 값을 지불했다는 새로운 속죄 복음이 됐다. 비록 복음이 크게 왜곡됐더라도, 예수에 관한 이런 새 메시지가, 그의 초기 천국 복음 중에서 근본적인 진리를 많이 전수했음이 사실이다. 그리고 하나님이 아버지시고 사람이 형제관계라는 감춰진 진리는, 모든 인류의 문명을 효과적으로 변모시키기 위하여 세상에 조만간 드러날 것이다.
194:2.8 (2061.6)
Jesus lived a life which is a revelation of man submitted to the Father’s will, not an example for any man literally to attempt to follow. This life in the flesh, together with his death on the cross and subsequent resurrection, presently became a new gospel of the ransom which had thus been paid in order to purchase man back from the clutch of the evil one—from the condemnation of an offended God. Nevertheless, even though the gospel did become greatly distorted, it remains a fact that this new message about Jesus carried along with it many of the fundamental truths and teachings of his earlier gospel of the kingdom. And, sooner or later, these concealed truths of the fatherhood of God and the brotherhood of men will emerge to effectually transform the civilization of all mankind.
그러나 지식인들의 이런 실수는, 신자의 영적 성장이 크게 진보하는 것을 조금도 방해하지 않았다. 진리의 영이 증여된 지 한 달도 못되어, 사도들은 거의 4년에 걸쳐 주님과 나눴던 개인적이고 사랑하는 교제에서 얻은 것보다 훨씬 많은 영적 진보를 개인마다 이뤘다. 게다가, 하나님의 아들신분이라는 구원하는 복음의 진리를, 예수의 부활이라는 사실로 대치시킨 것도, 그들의 교훈이 신속하게 퍼져나가는 것을 어떤 방법으로도 방해하지 못했으며;도리어, 그의 인품과 부활에 관한 새 교훈으로 인해 예수의 메시지에 드리워진 이 그늘이, 기쁜 소식 전파를 크게 촉진시키는 것처럼 보였다.
194:2.9 (2061.7)
But these mistakes of the intellect in no way interfered with the believer’s great progress in growth in spirit. In less than a month after the bestowal of the Spirit of Truth, the apostles made more individual spiritual progress than during their almost four years of personal and loving association with the Master. Neither did this substitution of the fact of the resurrection of Jesus for the saving gospel truth of sonship with God in any way interfere with the rapid spread of their teachings; on the contrary, this overshadowing of Jesus’ message by the new teachings about his person and resurrection seemed greatly to facilitate the preaching of the good news.
194:2.10 (2061.8)
The term “baptism of the spirit,” which came into such general use about this time, merely signified the conscious reception of this gift of the Spirit of Truth and the personal acknowledgment of this new spiritual power as an augmentation of all spiritual influences previously experienced by God-knowing souls.
194:2.12 (2062.1)
In a way, mankind is subject to the double influence of the sevenfold appeal of the universe spirit influences. The early evolutionary races of mortals are subject to the progressive contact of the seven adjutant mind-spirits of the local universe Mother Spirit. As man progresses upward in the scale of intelligence and spiritual perception, there eventually come to hover over him and dwell within him the seven higher spirit influences. And these seven spirits of the advancing worlds are:
194:2.19 (2062.8)
7. The spirit of the Father, Sons, and Spirits—the new-name spirit of the ascending mortals of the realms after the fusion of the mortal spirit-born soul with the Paradise Thought Adjuster and after the subsequent attainment of the divinity and glorification of the status of the Paradise Corps of the Finality.
기묘하고 이상한 많은 교훈이, 오순절 날에 대한 초기 전승들과 결합됐다. 진리의 영 곧 새 선생이 인류에게 내주하려고 임한 이날의 사건 이후로 계속, 어리석게도 폭발적으로 번져나간 감정주의와 혼동돼왔다. 아버지와 아들로부터 쏟아 부어진 이 영의 주된 사명은, 아버지의 사랑과 아들의 자비라는 진리에 관해 사람을 가르치는 것이다. 이것은 사람이 다른 모든 신성한 성품 특징보다 더 충분히 이해할 수 있는 신성{神性}에 대한 진리다. 진리의 영은 1차적으로 아버지의 영 본성과 아들의 도덕적 성품을 드러내는 데 관여한다. 창조주 아들은 육신 속에서 하나님을 사람에게 드러냈으며;진리의 영은 마음 속에서 창조주 아들을 사람에게 드러낸다. 인생에서 “영의 열매”를 맺을 때, 사람은 그저 주님이 이 세상에서 자신의 생애 속에 형태화했던 특징을 드러내고 있을 뿐이다. 예수께서는 이 세상에 있을 때, 하나의 인격체로서--곧 나사렛 예수로서-- 일생을 살았다. 주님은, 오순절 후에, “새 선생”이라는 내주하는 영으로서, 진리의-가르침을 받는 각 신자의 체험 속에서 생애를 새로이 살 수 있다.
194:3.1 (2062.10)
Many queer and strange teachings became associated with the early narratives of the day of Pentecost. In subsequent times the events of this day, on which the Spirit of Truth, the new teacher, came to dwell with mankind, have become confused with the foolish outbreaks of rampant emotionalism. The chief mission of this outpoured spirit of the Father and the Son is to teach men about the truths of the Father’s love and the Son’s mercy. These are the truths of divinity which men can comprehend more fully than all the other divine traits of character. The Spirit of Truth is concerned primarily with the revelation of the Father’s spirit nature and the Son’s moral character. The Creator Son, in the flesh, revealed God to men; the Spirit of Truth, in the heart, reveals the Creator Son to men. When man yields the “fruits of the spirit” in his life, he is simply showing forth the traits which the Master manifested in his own earthly life. When Jesus was on earth, he lived his life as one personality—Jesus of Nazareth. As the indwelling spirit of the “new teacher,” the Master has, since Pentecost, been able to live his life anew in the experience of every truth-taught believer.
인간 생애 과정에서, 이 우주에서 진리가 지배하고 의가 승리한다는 관념과 조화시키기 어려운, 이해하기 힘든 일이 많이 발생된다. 중상과 거짓말 그리고 부정직과 불의--곧 죄--가 승리하는 상황이 너무 자주 발생한다. 신앙이 결국에는, 악과 죄와 죄악을 이기게 될까? 물론이다. 그리고 예수의 생애와 죽음은, 선한 진리와 영의-인도함을 받는 피조물의 신앙이 항상 정당화되리라는 영원한 증거다. 그들은 “하나님이 오셔서 저를 구출하시는지 보자”고 하면서, 십자가에 달린 예수를 조롱했다. 십자가형이 있던 날에는 암울하게 보였지만, 부활의 아침에는 찬란하게 빛났으며;오순절 날에는 더욱 밝았고 기쁨이 넘쳤다. 염세적인 절망의 종교들은 인생의 무거운 짐에서 벗어나기를 추구하며;끝없는 수면과 휴식 속에서 사멸돼가기를 갈구한다. 그런 것은 원시적인 두려움과 공포의 종교다. 예수의 종교는, 허덕이고 있는 인류에게 선포돼야 할 신앙의 새 복음이다. 이 새 종교는, 신앙과 희망과 사랑에 바탕을 둔다.
194:3.2 (2062.11)
Many things which happen in the course of a human life are hard to understand, difficult to reconcile with the idea that this is a universe in which truth prevails and in which righteousness triumphs. It so often appears that slander, lies, dishonesty, and unrighteousness—sin—prevail. Does faith, after all, triumph over evil, sin, and iniquity? It does. And the life and death of Jesus are the eternal proof that the truth of goodness and the faith of the spirit-led creature will always be vindicated. They taunted Jesus on the cross, saying, “Let us see if God will come and deliver him.” It looked dark on that day of the crucifixion, but it was gloriously bright on the resurrection morning; it was still brighter and more joyous on the day of Pentecost. The religions of pessimistic despair seek to obtain release from the burdens of life; they crave extinction in endless slumber and rest. These are the religions of primitive fear and dread. The religion of Jesus is a new gospel of faith to be proclaimed to struggling humanity. This new religion is founded on faith, hope, and love.
필사자 인생이, 예수에게 가장 힘들고 가장 잔인하고 가장 비통한 일격을 가했으며;이 사람은 아버지 뜻을 행하기 위해, 신앙과 용기와 확고한 결단력으로 이런 절망스런 직무에 대처했다. 예수께서는 인생의 혹독한 현실 속에서 인생에 대처했고, --죽을 때에도-- 인생을 통달했다. 그는 삶에서 풀려나는 방편으로서 종교를 이용하지 않았다. 예수의 종교는, 또 다른 실존에서 기다리는 복을 누리려고 이 생애에서 벗어나기를 추구하지 않는다. 예수의 종교는, 사람이 육신 속에서 지금 살고 있는 인생을 증진시키고 고상하게 만들기 위해, 또 다른 영적 실존의 기쁨과 평강을 제공한다.
194:3.3 (2063.1)
To Jesus, mortal life had dealt its hardest, cruelest, and bitterest blows; and this man met these ministrations of despair with faith, courage, and the unswerving determination to do his Father’s will. Jesus met life in all its terrible reality and mastered it—even in death. He did not use religion as a release from life. The religion of Jesus does not seek to escape this life in order to enjoy the waiting bliss of another existence. The religion of Jesus provides the joy and peace of another and spiritual existence to enhance and ennoble the life which men now live in the flesh.
194:3.4 (2063.2)
If religion is an opiate to the people, it is not the religion of Jesus. On the cross he refused to drink the deadening drug, and his spirit, poured out upon all flesh, is a mighty world influence which leads man upward and urges him onward. The spiritual forward urge is the most powerful driving force present in this world; the truth-learning believer is the one progressive and aggressive soul on earth.
194:3.5 (2063.3)
On the day of Pentecost the religion of Jesus broke all national restrictions and racial fetters. It is forever true, “Where the spirit of the Lord is, there is liberty.” On this day the Spirit of Truth became the personal gift from the Master to every mortal. This spirit was bestowed for the purpose of qualifying believers more effectively to preach the gospel of the kingdom, but they mistook the experience of receiving the outpoured spirit for a part of the new gospel which they were unconsciously formulating.
진리의 영이 모든 진실한 신자에게 증여됐다는 사실을 경시하지 말라;영의 이 선물은 오직 사도들에게만 주어진 것이 아니었다. 다락방에 모여 있던 남녀 120명 모두 새로 나타난 선생을 받았으며, 온 세상에 두루, 정직한 마음을 지닌 모든 사람도 마찬가지였다. 새로 나타난 이 선생은 인류에게 수여됐으며, 진리를 사랑함에 따라서, 그리고 영적 실체를 파악하고 납득하는 역량만큼, 각자의 혼이 그를 받아들인다. 마침내, 참된 종교는 사제{司祭}들과 모든 신성시되는 계층에게 맡겨진 상태로부터 벗어나서, 각 사람의 혼 속에서 실질적으로 나타난다.
194:3.6 (2063.4)
Do not overlook the fact that the Spirit of Truth was bestowed upon all sincere believers; this gift of the spirit did not come only to the apostles. The one hundred and twenty men and women assembled in the upper chamber all received the new teacher, as did all the honest of heart throughout the whole world. This new teacher was bestowed upon mankind, and every soul received him in accordance with the love for truth and the capacity to grasp and comprehend spiritual realities. At last, true religion is delivered from the custody of priests and all sacred classes and finds its real manifestation in the individual souls of men.
오순절에 진리의 영이 옴으로써, 급진적이지 않고 보수적이지도 않은 종교를 가능하게 했으며;그 종교는 낡은 것도 새로운 것도 아니며;늙은이나 젊은이에게 지배돼서도 안 된다. 예수께서 이 땅에서 살았다는 그 사실은, 시간이라는 닻을 내리기 위한 위치를 제공해주며, 한편 진리의 영의 수여는, 그가 실천했던 종교와 그가 전파했던 복음을 영구히 확장하고 끝없이 성장하게 만든다. 그 영이 모든 진리 속으로 안내하며;그 영은, 끝없이 진보하고 신성하게 펼쳐지는 종교, 확장하고 항상 자라가는 종교를 가르치는 선생이다. 새로 나타난 이 선생은, 사람의 아들의 인품과 본성 속에 너무나 신성하게 감춰져있던 것을, 진리를 추구하는 신자에게 끊임없이 밝혀줄 것이다.
194:3.8 (2063.6)
The coming of the Spirit of Truth on Pentecost made possible a religion which is neither radical nor conservative; it is neither the old nor the new; it is to be dominated neither by the old nor the young. The fact of Jesus’ earthly life provides a fixed point for the anchor of time, while the bestowal of the Spirit of Truth provides for the everlasting expansion and endless growth of the religion which he lived and the gospel which he proclaimed. The spirit guides into all truth; he is the teacher of an expanding and always-growing religion of endless progress and divine unfolding. This new teacher will be forever unfolding to the truth-seeking believer that which was so divinely folded up in the person and nature of the Son of Man.
“새로 나타난 선생”의 증여와 관련된 현상, 그리고 예루살렘에 함께 모인 다양한 종족과 민족이 사도들의 전도를 받아들였다는 점은, 예수의 종교의 보편성을 암시한다. 천국 복음은 특정한 종족이나 문화 또는 언어와 관계되지 않는다. 이 오순절 날에, 유대인에게 상속돼오던 속박 상태에서 예수의 종교를 해방시키려고, 그 영이 엄청나게 수고했음이 입증됐다. 사도들은 심지어 그 영이 모든 육체에게 드러나게 부어진 이 사건 이후에도, 처음에는 개종하는 자들에게 유대교의 요구조건을 강요하려고 애썼다. 심지어 바울도, 이방인들에게 이런 유대 관행을 따르도록 강요하는 일을 거부함으로써, 예루살렘 형제들과 불편한 관계가 됐었다. 어떤 계시된 종교든지, 특정 민족 문화에 스며들거나 기존의 인종적, 사회적, 또는 경제적 관행과 연관되는 심각한 실수를 저지를 경우에는, 결코 세계적으로 퍼져나가지 못한다.
194:3.9 (2064.1)
The manifestations associated with the bestowal of the “new teacher,” and the reception of the apostles’ preaching by the men of various races and nations gathered together at Jerusalem, indicate the universality of the religion of Jesus. The gospel of the kingdom was to be identified with no particular race, culture, or language. This day of Pentecost witnessed the great effort of the spirit to liberate the religion of Jesus from its inherited Jewish fetters. Even after this demonstration of pouring out the spirit upon all flesh, the apostles at first endeavored to impose the requirements of Judaism upon their converts. Even Paul had trouble with his Jerusalem brethren because he refused to subject the gentiles to these Jewish practices. No revealed religion can spread to all the world when it makes the serious mistake of becoming permeated with some national culture or associated with established racial, social, or economic practices.
194:3.10 (2064.2)
The bestowal of the Spirit of Truth was independent of all forms, ceremonies, sacred places, and special behavior by those who received the fullness of its manifestation. When the spirit came upon those assembled in the upper chamber, they were simply sitting there, having just been engaged in silent prayer. The spirit was bestowed in the country as well as in the city. It was not necessary for the apostles to go apart to a lonely place for years of solitary meditation in order to receive the spirit. For all time, Pentecost disassociates the idea of spiritual experience from the notion of especially favorable environments.
오순절은 영적 천부재능을 부여받음으로, 주님의 종교가 물리적인 힘에 전혀 의존하지 않도록 영원히 해방시키려고 고안됐으며;이런 새 종교를 가르치는 교사들은 이제 영적 무기를 갖추게 됐다. 그들은, 끊임없는 용서와 비길 데 없는 선한 뜻 그리고 풍부한 사랑으로 세상을 정복하려고 나아가게 됐다. 선으로 악을 극복하고, 사랑으로 미움을 정복하고, 진리에 대한 용감하고 생생한 신앙으로 두려움을 파괴시킬 준비가 됐다. 예수께서는 자신의 종교가 결코 부정적이지 않음을 이미 제자들에게 가르쳤으며;제자들은 자신의 사랑을 나타내는 일과 자비를 베푸는 사역을 하는 데 적극적이고 긍정적이었다. 이 신자들은 야훼를 더 이상 “만군의 주”로 보지 않았다. 그들은 이제 영원한 신격을, “하나님이자 주 예수 그리스도의 아버지”로 간주하게 됐다. 하나님이 각 개인의 영적 아버지가 되시기도 한다는 진리를 충분히 파악하기에는 어느 정도 실패했으나, 그들은 적어도 그런 진보는 이뤘다.
194:3.11 (2064.3)
Pentecost, with its spiritual endowment, was designed forever to loose the religion of the Master from all dependence upon physical force; the teachers of this new religion are now equipped with spiritual weapons. They are to go out to conquer the world with unfailing forgiveness, matchless good will, and abounding love. They are equipped to overcome evil with good, to vanquish hate by love, to destroy fear with a courageous and living faith in truth. Jesus had already taught his followers that his religion was never passive; always were his disciples to be active and positive in their ministry of mercy and in their manifestations of love. No longer did these believers look upon Yahweh as “the Lord of Hosts.” They now regarded the eternal Deity as the “God and Father of the Lord Jesus Christ.” They made that progress, at least, even if they did in some measure fail fully to grasp the truth that God is also the spiritual Father of every individual.
오순절은, 개인의 무례함을 용서하는 능력, 가장 심각하게 불공평한 상황에서 상냥할 수 있는 능력, 무시무시한 위험에 직면해서 여전히 태연할 수 있는 능력, 그리고 사랑과 관용으로 두려움 없이 행동하여 미움과 분노라는 악에 대항할 수 있는 능력을 필사적 사람에게 부여했다. 유란시아는 자체 역사에서 엄청난 파괴적 전쟁들로 인한 참혹한 피해를 겪어왔다. 이런 끔찍한 투쟁에 참여했던 모든 사람은 좌절을 체험했다. 승리자는 하나였으며;이런 비참한 투쟁들에서, 드높아진 명성과 함께 떠오른 승리자는 오직 하나--곧 나사렛 예수 그리고 선으로 악을 정복하는 그의 복음--밖에 없었다. 더 나은 문명의 비결은, 사람의 형제관계에 대한 주님의 교훈, 즉 사랑의 호의와 상호적 신용에 밀접하게 관련된다.
194:3.12 (2064.4)
Pentecost endowed mortal man with the power to forgive personal injuries, to keep sweet in the midst of the gravest injustice, to remain unmoved in the face of appalling danger, and to challenge the evils of hate and anger by the fearless acts of love and forbearance. Urantia has passed through the ravages of great and destructive wars in its history. All participants in these terrible struggles met with defeat. There was but one victor; there was only one who came out of these embittered struggles with an enhanced reputation—that was Jesus of Nazareth and his gospel of overcoming evil with good. The secret of a better civilization is bound up in the Master’s teachings of the brotherhood of man, the good will of love and mutual trust.
오순절에 최고조에 달했던 예수의 교훈이 있기 전에는, 여자들은 전통적 종교의 테두리 속에서 영적 지위가 전혀 없는 것이나 다름없었다. 오순절 이후로, 여자는 천국의 형제관계에서 남자와 동등하게 하나님 앞에 서게 됐다. 그 영의 이런 특별한 방문을 받은 120명 중에는 여제자가 다수 있었고, 그들은 이 복을 남자 신도와 동등하게 누렸다. 종교 예배를 위한 성직자의 자리를, 더 이상 남자만 독점할 수 없게 됐다. 바리새인은, “여자나 나병 환자 또는 이방인으로 태어나지 않은 것”에 대해 하나님께 감사했겠으나, 예수를 따르는 무리 가운데서, 여자는 모든 종교적 성{性} 차별에서 영원히 해방됐다. 오순절은, 종족의 구별이나 문화적 차이나 사회 신분계층 또는 성적{性的} 편견에 근간을 둔 모든 종교적 차별을 없애버렸다. 새 종교를 믿는 이 사람들이, “주의 영이 임하는 곳에 자유가 있다”고 외쳤던 것은 당연하다.
194:3.14 (2065.2)
Before the teachings of Jesus which culminated in Pentecost, women had little or no spiritual standing in the tenets of the older religions. After Pentecost, in the brotherhood of the kingdom woman stood before God on an equality with man. Among the one hundred and twenty who received this special visitation of the spirit were many of the women disciples, and they shared these blessings equally with the men believers. No longer can man presume to monopolize the ministry of religious service. The Pharisee might go on thanking God that he was “not born a woman, a leper, or a gentile,” but among the followers of Jesus woman has been forever set free from all religious discriminations based on sex. Pentecost obliterated all religious discrimination founded on racial distinction, cultural differences, social caste, or sex prejudice. No wonder these believers in the new religion would cry out, “Where the spirit of the Lord is, there is liberty.”
194:3.15 (2065.3)
Both the mother and brother of Jesus were present among the one hundred and twenty believers, and as members of this common group of disciples, they also received the outpoured spirit. They received no more of the good gift than did their fellows. No special gift was bestowed upon the members of Jesus’ earthly family. Pentecost marked the end of special priesthoods and all belief in sacred families.
194:3.16 (2065.4)
Before Pentecost the apostles had given up much for Jesus. They had sacrificed their homes, families, friends, worldly goods, and positions. At Pentecost they gave themselves to God, and the Father and the Son responded by giving themselves to man—sending their spirits to live within men. This experience of losing self and finding the spirit was not one of emotion; it was an act of intelligent self-surrender and unreserved consecration.
194:3.17 (2065.5)
Pentecost was the call to spiritual unity among gospel believers. When the spirit descended on the disciples at Jerusalem, the same thing happened in Philadelphia, Alexandria, and at all other places where true believers dwelt. It was literally true that “there was but one heart and soul among the multitude of the believers.” The religion of Jesus is the most powerful unifying influence the world has ever known.
194:3.18 (2065.6)
Pentecost was designed to lessen the self-assertiveness of individuals, groups, nations, and races. It is this spirit of self-assertiveness which so increases in tension that it periodically breaks loose in destructive wars. Mankind can be unified only by the spiritual approach, and the Spirit of Truth is a world influence which is universal.
194:3.19 (2065.7)
The coming of the Spirit of Truth purifies the human heart and leads the recipient to formulate a life purpose single to the will of God and the welfare of men. The material spirit of selfishness has been swallowed up in this new spiritual bestowal of selflessness. Pentecost, then and now, signifies that the Jesus of history has become the divine Son of living experience. The joy of this outpoured spirit, when it is consciously experienced in human life, is a tonic for health, a stimulus for mind, and an unfailing energy for the soul.
194:3.20 (2065.8)
Prayer did not bring the spirit on the day of Pentecost, but it did have much to do with determining the capacity of receptivity which characterized the individual believers. Prayer does not move the divine heart to liberality of bestowal, but it does so often dig out larger and deeper channels wherein the divine bestowals may flow to the hearts and souls of those who thus remember to maintain unbroken communion with their Maker through sincere prayer and true worship.
194:4.1 (2066.1)
When Jesus was so suddenly seized by his enemies and so quickly crucified between two thieves, his apostles and disciples were completely demoralized. The thought of the Master, arrested, bound, scourged, and crucified, was too much for even the apostles. They forgot his teachings and his warnings. He might, indeed, have been “a prophet mighty in deed and word before God and all the people,” but he could hardly be the Messiah they had hoped would restore the kingdom of Israel.
부활이 이뤄지자, 그들은 절망에서 벗어났고, 주님의 신성{神性}에 대한 신앙이 다시 돌아왔다. 그들은 여러 번 그를 봤고 그와 함께 대화했으며, 그는 그들을 감람원으로 데리고 나가서, 거기서 그들에게 작별 인사를 하면서, 아버지께로 돌아간다고 말씀했다. 그들이 권능을 부여받을 때--곧 진리의 영이 임할 때--까지 예루살렘에 머물러 있으라고 말씀했다. 그리고 오순절 날에 이 새 선생이 도래했으며, 그들은 일제히 나가서 새로운 권능으로 자신들의 복음을 전파했다. 그들은, 한 사람의 실패한 죽은 지도자가 아니라 살아계신 주를 담대하고 용감하게 따르는 자들이었다. 주님은 이런 복음 전파자들의 마음 속에 살아있으며;하나님은 그들의 정신 속에 있는 교리가 아니며;그들의 혼 속에 생생하게 현존하시게 됐다.
194:4.2 (2066.2)
Then comes the resurrection, with its deliverance from despair and the return of their faith in the Master’s divinity. Again and again they see him and talk with him, and he takes them out on Olivet, where he bids them farewell and tells them he is going back to the Father. He has told them to tarry in Jerusalem until they are endowed with power—until the Spirit of Truth shall come. And on the day of Pentecost this new teacher comes, and they go out at once to preach their gospel with new power. They are the bold and courageous followers of a living Lord, not a dead and defeated leader. The Master lives in the hearts of these evangelists; God is not a doctrine in their minds; he has become a living presence in their souls.
194:4.3 (2066.3)
“Day by day they continued steadfastly and with one accord in the temple and breaking bread at home. They took their food with gladness and singleness of heart, praising God and having favor with all the people. They were all filled with the spirit, and they spoke the word of God with boldness. And the multitudes of those who believed were of one heart and soul; and not one of them said that aught of the things which he possessed was his own, and they had all things in common.”
천국 복음, 즉 하나님이 아버지시고 사람이 형제관계임을 나가서 전파하도록 예수께서 임명하신 이 사람들에게 무슨 일이 생겼을까? 그들은 새 복음을 소유했으며;새로운 체험으로 불붙었으며;새로운 영적 에너지로 가득 찼다. 그들의 메시지는 다음과 같이, 부활한 그리스도를 전파하는 쪽으로 급격히 변경됐다:“기적과 이적을 통해 하나님이심을 증명한, 한 인간 나사렛 예수를;하나님의 명확한 의도와 예지{豫知}에 따라 넘겨진바 된 그를, 너희가 십자가에 못박아 죽였다. 하나님께서 모든 선지자의 입을 통하여 미리 나타내신 것을 그가 이렇게 이루셨다. 이 예수를 하나님이 살리셨다. 하나님은 그를 주와 그리스도가 되게 하셨다. 하나님의 오른편으로 올라갔고, 아버지로부터 그 영에 대한 약속을 받아서, 너희가 보고 들은 그 영을 쏟아부어주셨다. 너희의 죄가 깨끗이 지워질 수 있도록;너희에게 약속된 그리스도, 즉 만물이 소생될 때까지 하늘이 받아 둘 수밖에 없는 예수를, 아버지께서 보내시도록 회개하라.”
194:4.4 (2066.4)
What has happened to these men whom Jesus had ordained to go forth preaching the gospel of the kingdom, the fatherhood of God and the brotherhood of man? They have a new gospel; they are on fire with a new experience; they are filled with a new spiritual energy. Their message has suddenly shifted to the proclamation of the risen Christ: “Jesus of Nazareth, a man God approved by mighty works and wonders; him, being delivered up by the determinate counsel and foreknowledge of God, you did crucify and slay. The things which God foreshadowed by the mouth of all the prophets, he thus fulfilled. This Jesus did God raise up. God has made him both Lord and Christ. Being, by the right hand of God, exalted and having received from the Father the promise of the spirit, he has poured forth this which you see and hear. Repent, that your sins may be blotted out; that the Father may send the Christ, who has been appointed for you, even Jesus, whom the heaven must receive until the times of the restoration of all things.”
194:4.5 (2066.5)
The gospel of the kingdom, the message of Jesus, had been suddenly changed into the gospel of the Lord Jesus Christ. They now proclaimed the facts of his life, death, and resurrection and preached the hope of his speedy return to this world to finish the work he began. Thus the message of the early believers had to do with preaching about the facts of his first coming and with teaching the hope of his second coming, an event which they deemed to be very near at hand.
그리스도는, 신속하게 형성되는 교회의 신조가 되려하고 있었다. 예수께서는 살아있으며;사람을 위하여 죽었으며;그 영을 주셨으며;다시 오실 것이다. 예수께서는 그들의 모든 사고{思考}를 충만하게 했고, 하나님에 대한, 그리고 다른 모든 것에 대한 그들의 모든 새 개념을 정립했다. 그들은, “하나님은 주 예수의 아버지시라”는 새 교리에 너무 열광한 나머지, 모든 각 개인에 이르기까지, “하나님은 모든 사람을 사랑하는 아버지시라”는 원래의 메시지에 관심을 두지 못했다. 경이롭게 나타난 형제간 사랑과 전례 없는 선한 뜻이, 이런 초기 신자들의 공동체 안에서 솟아났던 것은 사실이다. 그러나 그것은, 예수를 믿는 사람들의 교제였고, 하늘에 계신 아버지의 가족천국{家族天國}에서 나누는 형제간의 교제가 아니었다. 그들의 선한 뜻은, 예수의 증여 개념에서 발생된 사랑 때문이었고, 필사적 사람의 형제관계를 깨달음에서 나온 것이 아니었다. 그럼에도 그들은 기쁨으로 가득했고, 예수에 관한 그들의 교훈에 모든 사람이 매혹되는, 그런 새롭고 독특한 인생을 살았다. 그들은 천국 복음 대신, 그 복음에 관한 활기차고 예증이 되는 해설을 동원하는 큰 실수를 범했으나, 그것조차 인류가 일찍이 알게 된 가장 훌륭한 종교였다.
194:4.6 (2067.1)
Christ was about to become the creed of the rapidly forming church. Jesus lives; he died for men; he gave the spirit; he is coming again. Jesus filled all their thoughts and determined all their new concepts of God and everything else. They were too much enthused over the new doctrine that “God is the Father of the Lord Jesus” to be concerned with the old message that “God is the loving Father of all men,” even of every single individual. True, a marvelous manifestation of brotherly love and unexampled good will did spring up in these early communities of believers. But it was a fellowship of believers in Jesus, not a fellowship of brothers in the family kingdom of the Father in heaven. Their good will arose from the love born of the concept of Jesus’ bestowal and not from the recognition of the brotherhood of mortal man. Nevertheless, they were filled with joy, and they lived such new and unique lives that all men were attracted to their teachings about Jesus. They made the great mistake of using the living and illustrative commentary on the gospel of the kingdom for that gospel, but even that represented the greatest religion mankind had ever known.
틀림없이, 새 공동체가 세상에 나타나고 있었다. “믿는 사람들은 사도들의 가르침과 교제 속에서 음식을 나누고 기도하는 일을 흔들림 없이 계속했다.” 그들은 서로를 형제와 자매라고 불렀으며;거룩한 입맞춤으로 인사했으며;가난한 자들을 보살폈다. 그것은 경배의 교제였을 뿐만 아니라 살면서 나누는 교제였다. 법률로 인한 공동사회가 아니라, 자신의 재물을 동료 신자들과 나누려는 열망으로 인한 공동체였다. 그들은, 자신이 살아있는 동안에 예수께서 다시 돌아와서 아버지의 나라 설립을 완성할 것이라고, 확고하게 믿었다. 세상 소유물을 이렇게 자발적으로 서로 나눈 것은, 예수의 가르침에서 직접 나타나는 특색이 아니었으며;그가 언젠가 다시 돌아와서, 자신의 일을 완료하고 천국을 완성할 것에 대해, 이 남녀들이 너무나 진지하고 확고하게 믿었기 때문에 이렇게 했다. 그러나 선의에서 시도했던 이런 경솔한 형제간 사랑의 최종 결과는, 비탄을 낳는 참담한 것이었다. 진지한 수천의 신자가 부동산을 팔았고, 자본이 되는 모든 재물과 기타 생산적인 자산 일체를 처분했다. 시간이 흐르면서, 그리스도교인의 자산은 줄어들었고, “동등한 분배”는 끝나게 됐다--그러나 세상의 종말은 오지 않았다. 얼마 안 되어, 굶주리는 예루살렘 동료 신자들을 돕기 위해, 안디옥에서 신자들이 모금하고 있었다.
194:4.7 (2067.2)
Unmistakably, a new fellowship was arising in the world. “The multitude who believed continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread, and in prayers.” They called each other brother and sister; they greeted one another with a holy kiss; they ministered to the poor. It was a fellowship of living as well as of worship. They were not communal by decree but by the desire to share their goods with their fellow believers. They confidently expected that Jesus would return to complete the establishment of the Father’s kingdom during their generation. This spontaneous sharing of earthly possessions was not a direct feature of Jesus’ teaching; it came about because these men and women so sincerely and so confidently believed that he was to return any day to finish his work and to consummate the kingdom. But the final results of this well-meant experiment in thoughtless brotherly love were disastrous and sorrow-breeding. Thousands of earnest believers sold their property and disposed of all their capital goods and other productive assets. With the passing of time, the dwindling resources of Christian “equal-sharing” came to an end—but the world did not. Very soon the believers at Antioch were taking up a collection to keep their fellow believers at Jerusalem from starving.
194:4.9 (2067.4)
At first they baptized in the name of Jesus; it was almost twenty years before they began to baptize in “the name of the Father, the Son, and the Holy Spirit.” Baptism was all that was required for admission into the fellowship of believers. They had no organization as yet; it was simply the Jesus brotherhood.
이런 예수 교파는 신속하게 확장됐고, 사두개인이 다시 그들을 주목하게 됐다. 바리새인은, 그 교훈 가운데서 아무 것도 유대인의 율법 준수에 방해되지 않는다는 것을 알았으므로, 이런 상황에 별로 관심이 없었다. 그러나 사두개인은, 예수 교파 지도자들을 투옥시키기 시작했고, 지도적 랍비 가운데 하나인 가말리엘의 충고를 받아들이기로 설득될 때까지 이 일을 계속했는데:그는, “이 사람들의 모임과 활동이 사람으로 말미암은 것이라면 결국 없어질 것이니, 상관하지 말고 내버려두도록 하라;그러나 그것이 하나님에게서 생겨났다면, 너희가 없애지 못할 것이며, 하나님께 대적하는 결과가 될 수도 있지 않겠느냐”고 했다. 그들은 가말리엘의 충고를 따르기로 했으며, 그 결과로 예루살렘에는 평화와 안정이 이어졌고, 그동안 예수에 관한 새 복음이 신속히 퍼져나갔다.
194:4.10 (2067.5)
This Jesus sect was growing rapidly, and once more the Sadducees took notice of them. The Pharisees were little bothered about the situation, seeing that none of the teachings in any way interfered with the observance of the Jewish laws. But the Sadducees began to put the leaders of the Jesus sect in jail until they were prevailed upon to accept the counsel of one of the leading rabbis, Gamaliel, who advised them: “Refrain from these men and let them alone, for if this counsel or this work is of men, it will be overthrown; but if it is of God, you will not be able to overthrow them, lest haply you be found even to be fighting against God.” They decided to follow Gamaliel’s counsel, and there ensued a time of peace and quiet in Jerusalem, during which the new gospel about Jesus spread rapidly.
그리하여 큰 무리의 그리스인이 알렉산드리아에서 올 때까지, 예루살렘에서는 모든 일이 순조롭게 진행됐다. 로단의 두 제자가 예루살렘에 도착하여, 헬라파 유대인 가운데 많은 사람을 개종시켰다. 그들이 초기에 개종시킨 사람 중에는 스데반과 바나바도 있었다. 유능한 이 그리스인들은 유대인의 관점과 많이 달랐으며, 유대인의 경배와 기타 예식 풍습을 잘 시행하지 않았다. 이 그리스인들의 행동으로 인해, 예수 형제단체와 바리새인 및 사두개인 사이의 평화로운 관계가 깨지게 됐다. 스데반과 그의 그리스인 동역자는 예수의 가르침에 더 가깝게 전도하기 시작했고, 이로 인해 그들은 곧 유대인 관리들과 충돌하게 됐다. 스데반이 공개적으로 전한 어떤 설교에서, 그가 강론 도중에 그들이 못마땅하게 여길만한 말을 하자, 모든 공식 심문 절차를 무시하고 현장에서 그에게 돌을 던져서 죽여버렸다.
194:4.11 (2068.1)
And so all went well in Jerusalem until the time of the coming of the Greeks in large numbers from Alexandria. Two of the pupils of Rodan arrived in Jerusalem and made many converts from among the Hellenists. Among their early converts were Stephen and Barnabas. These able Greeks did not so much have the Jewish viewpoint, and they did not so well conform to the Jewish mode of worship and other ceremonial practices. And it was the doings of these Greek believers that terminated the peaceful relations between the Jesus brotherhood and the Pharisees and Sadducees. Stephen and his Greek associate began to preach more as Jesus taught, and this brought them into immediate conflict with the Jewish rulers. In one of Stephen’s public sermons, when he reached the objectionable part of the discourse, they dispensed with all formalities of trial and proceeded to stone him to death on the spot.
194:4.12 (2068.2)
Stephen, the leader of the Greek colony of Jesus’ believers in Jerusalem, thus became the first martyr to the new faith and the specific cause for the formal organization of the early Christian church. This new crisis was met by the recognition that believers could not longer go on as a sect within the Jewish faith. They all agreed that they must separate themselves from unbelievers; and within one month from the death of Stephen the church at Jerusalem had been organized under the leadership of Peter, and James the brother of Jesus had been installed as its titular head.
그리고 나서 유대인들이 새롭고 무자비한 박해를 시작했고, 그리하여 예수에 관한 새 종교를 가르치는 적극적인 선생들이 예수를 전파하면서 제국의 변방{邊方}까지 나아갔는데, 이 종교는 나중에 안디옥에서 그리스도교라고 불리게 됐다. 바울이 등장하기 전에는, 이 메시지를 전하는 주도적 역할을 그리스인이 했으며;이 첫 선교사들, 그리고 그 뒤를 이은 사람들도 마찬가지로, 전에 알렉산더가 행진했던 길을 따라갔는데, 가자와 두로로 통하는 길을 따라서 안디옥으로 갔으며, 이어서 소아시아를 지나 마게도니아로 갔고, 그다음에는 로마를 지나서 제국의 끝까지 갔다.
194:4.13 (2068.3)
And then broke out the new and relentless persecutions by the Jews, so that the active teachers of the new religion about Jesus, which subsequently at Antioch was called Christianity, went forth to the ends of the empire proclaiming Jesus. In carrying this message, before the time of Paul the leadership was in Greek hands; and these first missionaries, as also the later ones, followed the path of Alexander’s march of former days, going by way of Gaza and Tyre to Antioch and then over Asia Minor to Macedonia, then on to Rome and to the uttermost parts of the empire.