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À¯¹ö¸£»çÀÇ ÃÊ¿ìÁÖ ¼º°ÝÀÚ ±º´ÜÀÇ ÈÄ¿øÀ» ¹Þ¾Ò´Ù.
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PART I
The
Central and Superuniverses
Sponsored by a Uversa
Corps of Superuniverse Personalities acting by authority of the
Orvonton Ancients of Days.
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Á¦
1 Æí
¿ìÁÖÀÇ ¾Æ¹öÁö
1:0.1 (21.1) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿Â ¿ìÁÖÀÇ
Çϳª´ÔÀÌ¿ä, ¸ðµç »ç¹°°ú Á¸ÀçÀÇ Ã¹Â° ±Ù¿ø Áß½ÉÀÌ´Ù. ¸ÕÀú Çϳª´ÔÀ» âÁ¶ÀÚ·Î, ´ÙÀ½¿¡ ÅëÁ¦ÀÚ·Î, ±×¸®°í ¸¶Áö¸·À¸·Î
Çϳª´ÔÀ» ¹«ÇÑÇÑ Áö¿øÀÚ·Î »ý°¢ÇÏ¿©¶ó. ¡°Çϳª´Ô, Áִ Ȧ·Î °è½Ã¸ç, ÁÖ ¿Ü¿¡ ¾Æ¹«µµ ¾ø³ªÀÌ´Ù. ÁÖ´Â ÇÏ´ÃÀ»
Áþ°í, °¡Àå ³ôÀº Çϴðú °Å±â¿¡ ÀÖ´Â ¸ðµç ¹«¸®¸¦ ÁöÀ¸¼Ì³ªÀÌ´Ù. ÁÖ´Â ÀúÈñ¸¦ º¸Á¸Çϰí ÅëÁ¦ÇϳªÀÌ´Ù. Çϳª´ÔÀÇ
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¼±ÁöÀÚ°¡ ÀÌ·¸°Ô ¸»ÇßÀ» ¶§, ¿ìÁÖÀÇ ¾Æ¹öÁö¿¡ °üÇÑ Áø¸®ÀÇ ºûÀÌ Àηù¿¡°Ô ¹à¾Æ¿À±â ½ÃÀÛÇß´Ù. ¿À·ÎÁö ¿ìÁÖÀÇ ¾Æ¹öÁö¡ª¿©·¯
½Å ´ë½Å¿¡, À¯ÀÏÇÑ Çϳª´Ô¡ª°³³äÀÌ ÇÊ»ç Àΰ£À¸·Î ÇÏ¿©±Ý ¾Æ¹öÁö°¡ ½Å¼ºÇÑ Ã¢Á¶ÀÚ¿ä ¹«ÇÑÇÑ ÅëÁ¦ÀÚÀÎ °ÍÀ» ÀÌÇØÇÒ
¼ö ÀÖ°Ô ÇÏ¿´´Ù.
1:0.2 (21.2)
Çã´ÙÇÑ Ç༺ ü°èµéÀÌ ¸ðµÎ ±Ã±Ø¿¡, ¸¹Àº ´Ù¸¥ Á¾·ùÀÇ ÁöÀû(ò±îÜ) Àΰ£, Çϳª´ÔÀ» ¾Ë°í ½ÅÀÇ »ç¶ûÀ» ¹ÞÀ¸¸ç
±×¿¡ ÀÀ´äÇÏ¿© Çϳª´ÔÀ» »ç¶ûÇÒ ¼ö ÀÖ´Â Á¸ÀçµéÀÌ, »ìµµ·Ï Áö¾îÁ³´Ù. ¿Â ¿ìÁÖ´Â Çϳª´ÔÀÇ ÀÛǰÀÌ¿ä, ±×ÀÇ ´Ùä·Î¿î
»ý¹°ÀÌ »ç´Â °÷ÀÌ´Ù. ¡°Çϳª´ÔÀº ÇÏ´ÃÀ» ¸¸µé°í ¶¥À» ºúÀ¸¼Ìµµ´Ù. ¿ìÁÖ¸¦ ¼¼¿ì°í ÀÌ ¼¼»óÀ» ÇêµÇÀÌ Ã¢Á¶ÇÏÁö ¾Ê¾Ò°í,
»ç¶÷ÀÌ »ì¶ó°í ¼¼»óÀ» ÁöÀ¸¼Ìµµ´Ù.¡±
1:0.3 (21.3) ±ú¿ìÄ£ ¸ðµç
¼¼°è°¡ ¿ìÁÖÀÇ ¾Æ¹öÁö, ¸ðµç ¿ìÁÖÀÇ ¿µ¿øÇÑ Ã¢Á¶ÀÚ, ¹«ÇÑÇÑ Áö¿øÀÚ¸¦ Çì¾Æ¸®°í ¿¹¹èÇÑ´Ù. ¼ö¸¹Àº ¿ìÁÖ¿¡, ÀÇÁö(ëòò¤)¸¦
°¡Áø Àΰ£Àº ÆÄ¶ó´ÙÀ̽º·Î ±â³ª±ä ³ª±×³× ±æÀ» ¶°³µÀ¸´Ï, À̰ÍÀº ¾Æ¹öÁö Çϳª´Ô²² µµ´ÞÇÏ·Á°í ¿µ¿øÈ÷ ¸ðÇèÇϴ ȲȦÇÑ
ÅõÀïÀÌ´Ù. ½Ã°£ ¼¼°è ÀÚ³àµéÀÇ ÃÊ¿ù ¸ñÇ¥´Â ¿µ¿øÇÑ Çϳª´ÔÀ» ã¾Æ³»°í, ½ÅÀÇ ¼ºÇ°À» ÀÌÇØÇϰí, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦
Çì¾Æ¸®´Â °ÍÀÌ´Ù. Çϳª´ÔÀ» ¾Æ´Â Àΰ£Àº ÃÖ°íÀÇ Æ÷ºÎ¸¦ ¿ÀÁ÷ Çϳª, ¿Â ¸öÀ» ºÒÅ¿ì´Â ¿¸ÁÀ» ²À Çϳª °¡Á³À¸´Ï,
Áï Çϳª´ÔÀÇ ¼º°ÝÀÌ ÆÄ¶ó´ÙÀ̽ºÃ³·³, ±×¸®°í ÃÖ»óÀ¸·Î ¿Ã¹Ù¸¥ ±×ÀÇ ¿ìÁÖ ±¸Ã¼¿¡¼ ¿ÏÀüÇÑ °Í °°ÀÌ, ±×µéÀÌ »ç´Â
±¸Ã¼¿¡¼ ±×µéÀÇ Ã³Áö¿¡¼ Çϳª´ÔÀ» ´à´Â °ÍÀÌ´Ù. ¿µ¿ø¿¡ °ÅÇÏ´Â ¿ìÁÖÀÇ ¾Æ¹öÁö·ÎºÎÅÍ ÃÖ°íÀÇ ¸í·ÉÀÌ ¶³¾îÁ³´Ù,
¡°³»°¡ ¿ÏÀüÇÑ °Í °°ÀÌ ³ÊÈñµµ ¿ÏÀüÇ϶ó.¡± »ç¶ûÀ¸·Î, ÀÚºñ·Ó°Ô ÆÄ¶ó´ÙÀ̽ºÀÇ »çÀÚ(ÞÅíº)µéÀº ¿À·£ ¼¼¿ù¿¡ °ÉÃļ,
±×¸®°í ¿ìÁÖ¸¦ ÅëÇØ¼ ¹Ù±ùÀ¸·Î, ¾Æ´Ï À¯¶õ½Ã¾Æ Àηùó·³ ºñõÇÑ µ¿¹° ±â¿øÀ» °¡Áø Àΰ£¿¡°Ôµµ ÀÌ ½ÅÀÇ °¡¸£Ä§À»
ÀüÇØ ¿Ô´Ù.
1:0.4 (22.1) ½ÅÀÇ ¿ÏÀüÇÔÀ»
´Þ¼ºÇÏ·Á°í ¾Ö¾²¶ó°í ÇÏ´Â, ÀÌ ÈǸ¢ÇÑ º¸ÆíÀû ¸í·ÉÀº ¿ÏÀüÇÑ Çϳª´ÔÀÌ ÁöÀ¸½Å, ÅõÀïÇÏ´Â ¸ðµç Àΰ£ÀÇ Ã¹Â°°¡´Â
Àǹ«À̸ç, °¡Àå ³ôÀº Æ÷ºÎ°¡ µÇ¾î¾ß ÇÑ´Ù. ½ÅÀÇ ¿ÏÀüÇÔ¿¡ À̸£´Â ÀÌ °¡´É¼ºÀº, »ç¶÷ÀÇ ¸ðµç ¿µ¿øÇÑ ¿µÀû Áøº¸ÀÇ
¿î¸í, ¸¶Áö¸·ÀÌÀÚ È®½ÇÇÑ ¿î¸íÀÌ´Ù.
1:0.5 (22.2) À¯¶õ½Ã¾ÆÀÇ
ÇÊ»çÀÚ´Â ¹«ÇÑÇÑ Àǹ̿¡¼, µµÀúÈ÷ ¿ÏÀüÇϱ⸦ ¹Ù¶ö ¼ö ¾ø´Ù. ±×·¯³ª ÀÌ Ç༺¿¡¼ ÇÑ °Íó·³ ½ÃÀÛÇÏ¿©, ¹«ÇÑÇÑ
Çϳª´ÔÀÌ ÇÊ»ç(ù±ÞÝ) Àΰ£À» À§ÇÏ¿© ¿¹ºñÇÑ ¼þ°íÇÏ°í ½Å¼ºÇÑ ¸ñÇ¥¸¦ ´Þ¼ºÇÏ´Â °ÍÀº Àΰ£¿¡°Ô ÀüÀûÀ¸·Î °¡´ÉÇÏ´Ù.
¹Ù·Î Çϳª´ÔÀÌ ¹«ÇѤý¿µ¿øÇÑ ±¸Ã¼¿¡¼ Ãæ¸¸ÇϽŠ°Í °°ÀÌ, ÇÊ»çÀÚ´Â ÀÌ ¿î¸íÀ» ´Þ¼ºÇÒ ¶§, ÀÚ¾ÆÀÇ ½ÇÇö°ú ÁöÀû(ò±îÜ)
´Þ¼º¿¡ °ü°èµÇ´Â ¸ðµç ¸é¿¡¼, ½Å´ä°Ô ¿ÏÀüÇÑ Àڱ⠿µ¿ª¿¡¼ ¶È°°ÀÌ Ãæ¸¸ÇÏ°Ô µÈ´Ù. ±×·¯ÇÑ ¿ÏÀüÀº ¹°ÁúÀû Àǹ̷Î
º¸ÆíÀûÀ̰ųª, ÇѾø´Â ÁöÀû ±ú¿ìħÀ̰ųª ÃÖÁ¾ÀÇ ¿µÀû üÇèÀº ¾Æ´ÒÁö ¸ð¸£Áö¸¸, ÀÇÁö°¡ ½Å´ä°í, ÀΰÝÀÚÀÇ µ¿±â°¡
¿ÏÀüÇϰí, Çϳª´ÔÀ» ÀǽÄÇÏ´Â ¸ðµç À¯ÇÑÇÑ ¸é¿¡¼ ÃÖÁ¾ÀÌ¿ä ¿Ïº®ÇÏ´Ù.
1:0.6 (22.3) À̰ÍÀÌ ¡°³»°¡
¿ÏÀüÇÑ °Í °°ÀÌ ³ÊÈñµµ ¿ÏÀüÇÏ¶ó¡±°í ½ÅÀÌ ³»¸° ¸í·ÉÀÇ Âü ¶æÀÌ´Ù. ÀÌ ¸»¾¸Àº °¥¼ö·Ï ³ô¾ÆÁö´Â ¼öÁØÀÇ ¿µÀû °¡Ä¡¿Í
ÂüµÈ ¿ìÁÖ Àǹ̸¦ ´Þ¼ºÇϱâ À§ÇÑ ±× ±æ°íµµ ȲȦÇÑ ÅõÀï¿¡¼ ÇÊ»ç Àΰ£¿¡°Ô ÀüÁøÇ϶ó°í ´Ã ÀçÃËÇϰí, ¾ÈÀ¸·Î ¼ÕÁþÇÏ¿©
ºÎ¸¥´Ù. ¿ìÁÖµéÀ» ¸¸µç Çϳª´ÔÀ» ÀÌ·¸°Ô ¼þ°íÇÏ°Ô Ã£´Â °ÍÀº, ¸ðµç ½Ã°øÀÇ °ÅÁÖ¹ÎÀÌ °Þ´Â ÃÖ»óÀÇ ¸ðÇèÀÌ´Ù.
¡ãTop
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PAPER
1
The Universal Father
1:0.1 The Universal Father is the God of all creation, the
First Source and Center of all things and beings. First think
of God as a creator, then as a controller, and lastly as an
infinite upholder. The truth about the Universal Father had
begun to dawn upon mankind when the prophet said: " You,
God, are alone; there is none beside you. You have created
the heaven and the heaven of heavens, with all their hosts;
you preserve and control them. By the Sons of God were the
universes made. The Creator covers himself with light as with
a garment and stretches out the heavens as a curtain. "
Only the concept of the Universal Father-one God in the place
of many gods-enabled mortal man to comprehend the Father as
divine creator and infinite controller.
1:0.2 The myriads of planetary systems were all made to be
eventually inhabited by many different types of intelligent
creatures, beings who could know God, receive the divine affection,
and love him in return. The universe of universes is the work
of God and the dwelling place of his diverse creatures. "
God created the heavens and formed the earth; he established
the universe and created this world not in vain; he formed
it to be inhabited. "
1:0.3 The enlightened worlds all recognize and worship the
Universal Father, the eternal maker and infinite upholder
of all creation. The will creatures of universe upon universe
have embarked upon the long, long Paradise journey, the fascinating
struggle of the eternal adventure of attaining God the Father.
The transcendent goal of the children of time is to find the
eternal God, to comprehend the divine nature, to recognize
the Universal Father. God-knowing creatures have only one
supreme ambition, just one consuming desire, and that is to
become, as they are in their spheres, like him as he is in
his Paradise perfection of personality and in his universal
sphere of righteous supremacy. From the Universal Father who
inhabits eternity there has gone forth the supreme mandate,
" Be you perfect, even as I am perfect. " In love
and mercy the messengers of Paradise have carried this divine
exhortation down through the ages and out through the universes,
even to such lowly animal-origin creatures as the human races
of Urantia.
1:0.4 This magnificent and universal injunction to strive
for the attainment of the perfection of divinity is the first
duty, and should be the highest ambition, of all the struggling
creature creation of the God of perfection. This possibility
of the attainment of divine perfection is the final and certain
destiny of all man's eternal spiritual progress.
1:0.5 Urantia mortals can hardly hope to be perfect in the
infinite sense, but it is entirely possible for human beings,
starting out as they do on this planet, to attain the supernal
and divine goal which the infinite God has set for mortal
man; and when they do achieve this destiny, they will, in
all that pertains to self-realization and mind attainment,
be just as replete in their sphere of divine perfection as
God himself is in his sphere of infinity and eternity. Such
perfection may not be universal in the material sense, unlimited
in intellectual grasp, or final in spiritual experience, but
it is final and complete in all finite aspects of divinity
of will, perfection of personality motivation, and God-consciousness.
1:0.6 This is the true meaning of that divine command, "
Be you perfect, even as I am perfect, " which ever urges
mortal man onward and beckons him inward in that long and
fascinating struggle for the attainment of higher and higher
levels of spiritual values and true universe meanings. This
sublime search for the God of universes is the supreme adventure
of the inhabitants of all the worlds of time and space.
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1
. ¾Æ¹öÁöÀÇ À̸§
1:1.1 (22.4)
¿ìÁÖ¿¡ µÎ·ç, ¾Æ¹öÁö Çϳª´ÔÀº ¿Â°® À̸§À¸·Î ¾Ë·ÁÁ® ÀÖÀ¸¸ç, ±× Áß¿¡¼ Çϳª´ÔÀ» ù° ±Ù¿øÀÌ¿ä ¿ìÁÖ Áß½ÉÀ̶ó°í
ÁöĪÇÏ´Â À̸§À» °¡Àå ¸¹ÀÌ ¸¶ÁÖÄ£´Ù. óÀ½ ¾Æ¹öÁö´Â ´Ù¸¥ ¿ìÁÖ¿¡¼, ¶Ç °°Àº ¿ìÁÖÀÇ ´Ù¸¥ Áö¿ª¿¡¼, ¿©·¯ °¡Áö
À̸§À¸·Î ¾Ë·ÁÁ® ÀÖ´Ù. Àΰ£ÀÌ Ã¢Á¶ÀÚ¿¡°Ô ºÙÀÌ´Â À̸§Àº, ±× Àΰ£ÀÇ Ã¢Á¶ÀÚ °³³ä¿¡ ¸¹ÀÌ ´Þ·Á ÀÖ´Ù. ù° ±Ù¿ø
¿ìÁÖ Áß½ÉÀº ½º½º·Î¸¦ À̸§À¸·Î ³ªÅ¸³½ ÀûÀÌ ¾ø°í, ¿ÀÁ÷ ¼ºÇ°À¸·Î ³ªÅ¸³Â´Ù. ¿ì¸®°¡ ÀÌ Ã¢Á¶ÀÚÀÇ ÀÚ³àÀÓÀ» ¹Ï´Â´Ù¸é,
±Ã±Ø¿¡ ¿ì¸®°¡ ±×¸¦ ¾Æ¹öÁö¶ó ºÎ¸£´Â °ÍÀº ÀÚ¿¬½º·¯¿ï µû¸§ÀÌ´Ù. ±×·¯³ª ¾Æ¹öÁö´Â ¹Ù·Î ¿ì¸®°¡ °í¸£´Â À̸§ÀÌ¿ä,
ù° ±Ù¿ø Á߽ɰú ¿ì¸®ÀÇ °³ÀÎÀû °ü°è¸¦ ÀνÄÇÔÀ¸·Î »ý°Ü³´Ù.
1:1.2 (22.5) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â
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°áÄÚ °¿äÇÏÁö ¾Ê´Â´Ù. ¿©·¯ ½Ã°ø ¼¼°è¿¡¼ ÁøÈÇÏ´Â ÁÖ¹ÎÀº ÀúÀý·Î¡ª¸¶À½ ¼Ó¿¡¼ ¿ì·¯³ª¼¡ª¾Æ¹öÁö¸¦ ¾Ë¾Æº¸°í »ç¶ûÇϰí
ÀÚ¿øÇؼ ¿¹¹èÇØ¾ß ÇÑ´Ù. âÁ¶ÀÚ´Â ¹°Áú Àΰ£ÀÌ ¿µÀû ÀÚÀ¯ ÀÇÁö¸¦ ¹ÙÄ¡¶ó°í °Á¦Çϰųª °¿äÇÏÁö ¾Ê´Â´Ù. ¾Æ¹öÁöÀÇ
¶æÀ» ÇàÇÏ´Â µ¥ Àΰ£ÀÇ ÀÇÁö¸¦ »ç¶û¿¡ ³ÑÃÄ ¹ÙÄ¡´Â °ÍÀº, »ç¶÷ÀÌ Çϳª´Ô²² µå¸®´Â ÃÖ°íÀÇ ¼±¹°ÀÌ´Ù. »ç½Ç, Àΰ£ÀÌ
±×·¸°Ô ÀÇÁö¸¦ °Å·èÈ÷ ¹ÙÄ¡´Â °ÍÀº »ç¶÷ÀÌ ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁö²² µå¸± ¼ö ÀÖ´Â ¼±¹°, ÂüµÈ °¡Ä¡°¡ ÀÖ´Â À¯ÀÏÇÑ
¼±¹°ÀÌ´Ù. Çϳª´Ô ¾È¿¡¼, »ç¶÷Àº »ì°í ¿òÁ÷À̰í, Á¦ Á¸À縦 °¡Áø´Ù. ¾Æ¹öÁöÀÇ ¶æÀ» µû¸¥´Ù´Â ÀÌ ¼±Åà ¿Ü¿¡
»ç¶÷ÀÌ Çϳª´Ô²² µå¸± °ÍÀÌ Çϳªµµ ¾ø´Ù. ¿ìÁÖ¿¡¼ ÀÇÁö¸¦ °¡Áø ÃѸíÇÑ Àΰ£ÀÌ ³»¸®´Â ±×·¯ÇÑ °áÁ¤Àº »ç¶û¿¡ Áö¹èµÈ
âÁ¶ÀÚÀÎ ¾Æ¹öÁö ¼ºÇ°¿¡ ¾ÆÁÖ Èå¹µÇÑ, ±× ÂüµÈ ¿¹¹èÀÇ ½Çü°¡ µÈ´Ù.
1:1.3 (22.6) ÀÏ´Ü ³ÊÈñ°¡
ÂüÀ¸·Î Çϳª´ÔÀ» ÀǽÄÇÏ°Ô µÇ°í ³ª¼, ³ÊÈñ°¡ À§¾ö Àִ âÁ¶ÀÚ¸¦ Á¤¸»·Î ¹ß°ßÇÏ°í ½Å´Ù¿î ÅëÁ¦ÀÚÀÇ ±êµå´Â °è½ÉÀ»
ºñ·Î¼Ò ±ú´ÞÀº µÚ¿¡, ±×¶§ ³ÊÈñÀÇ ±ú¿ìħ¿¡ µû¶ó¼, ±×¸®°í ½ÅÀÇ ¾ÆµéµéÀÌ Çϳª´ÔÀ» µå·¯³»´Â ±× ÀýÂ÷¿Í ¹æ¹ý¿¡
µû¶ó¼, ³ÊÈñÀÇ À§´ëÇÑ Ã¹Â° ±Ù¿ø Á᫐ °³³äÀ» ¾Ë¸Â°Ô Ç¥ÇöÇÏ´Â À̸§, ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ À̸§À» ã¾Æ³¾ °ÍÀÌ´Ù.
±×·¡¼ ´Ù¸¥ ¼¼°è¿Í ´Ù¾çÇÑ ¿ìÁÖ¿¡¼, âÁ¶ÀÚ´Â ¼ö¸¹Àº ¸íĪÀ¸·Î ¾Ë·ÁÁø´Ù. ÀÌ·¯ÇÑ ¸íĪÀº °ü°è¸¦ ³ªÅ¸³»´Â Á¤½ÅÀ¸·Î
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¾î´À Á¤µµ, ¾ó¸¶³ª ±íÀÌ ÀÚ¸®Àâ¾Ò´Â°¡¸¦ ³ªÅ¸³½´Ù.
1:1.4 (23.1) ¿Â ¿ìÁÖÀÇ
Á᫐ °¡±î¿î µ¥¼, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ´ëü·Î, ù° ±Ù¿øÀ̶ó´Â ¶æÀ¸·Î ¿©°Üµµ ÁÁÀº À̸§À¸·Î ¾Ë·ÁÁ® ÀÖ´Ù. °ø°£
¿ìÁÖ¿¡¼ ¹Ù±ùÀ¸·Î ´õ ¸Ö¸® ³ª°¡¸é, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ °¡¸®Å°´Â µ¥ ¾²À̴ ȣĪÀº ¿ìÁÖ Áß½ÉÀ» ¶æÇÏ´Â ÀÏÀÌ ´õ
ÈçÇÏ´Ù. ³ÊÈñ Áö¿ª ¿ìÁÖÀÇ º»ºÎ ¼¼°è¿Í °°ÀÌ, º°µéÀÌ Àִ âÁ¶¿¡¼ ´õ¿í ¸Ö¸® ³ª°¡¸é, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ù°
âÁ¶ ±Ù¿øÀÌÀÚ ½Å¼ºÇÑ Áß½ÉÀ¸·Î ¾Ë·ÁÁ® ÀÖ´Ù. ±ÙóÀÇ ÇÑ º°ÀÚ¸®¿¡¼´Â Çϳª´ÔÀ» ¿ìÁÖµéÀÇ ¾Æ¹öÁö¶ó ºÎ¸¥´Ù. ¶Ç
´Ù¸¥ º°ÀÚ¸®¿¡¼´Â ¹«ÇÑÇÑ ÁöÁöÀÚ·Î, µ¿ÂÊ¿¡¼´Â ½Å¼ºÇÑ ÅëÁ¦ÀÚ·Î ¾Ë·ÁÁ® ÀÖ´Ù. ±×´Â ¶ÇÇÑ ºûÀÇ ¾Æ¹öÁö, »ý¸íÀÇ
¼±¹°, Àü´ÉÀÚ¶ó°íµµ ºÎ¸¥´Ù.
1:1.5 (23.2) ÆÄ¶ó´ÙÀ̽º
¾ÆµéÀÌ ÀÚ½ÅÀ» ¼ö¿©(â£æ¨)ÇÑ »ý¾Ö¸¦ »ê ÀûÀÌ ÀÖ´Â ¼¼°è¿¡¼, Çϳª´ÔÀº ´ëü·Î °³ÀÎÀû °ü°è, ºÎµå·¯¿î »ç¶û,
¾Æ¹öÁö´Ù¿î Çå½ÅÀ» °¡¸®Å°´Â ¾î¶² À̸§À¸·Î ¾Ë·ÁÁ® ÀÖ´Ù. ³ÊÈñ º°ÀÚ¸® º»ºÎ¿¡¼ Çϳª´ÔÀº ¿ìÁÖÀÇ ¾Æ¹öÁö·Î¼ ¾ð±ÞµÇ°í,
»ç¶÷ »ç´Â Ç༺µé·Î ±¸¼ºµÈ ³ÊÈñ Áö¿ª ü°èÀÇ ´Ù¸¥ Ç༺µé¿¡¼ Çϳª´ÔÀº ¿©·¯ °¡Áö·Î, °¡Àå ³ôÀº ¾Æ¹öÁö, ÆÄ¶ó´ÙÀ̽º
¾Æ¹öÁö, ÇϺ¸³ª ¾Æ¹öÁö, ¿µ ¾Æ¹öÁö·Î ¾Ë·ÁÁ® ÀÖ´Ù. ÆÄ¶ó´ÙÀ̽º ¾ÆµéÀÌ ¼ö¿©µÈ °è½Ã¸¦ ÅëÇØ¼ Çϳª´ÔÀ» ¾Æ´Â ÀÚ´Â,
Àΰ£°ú âÁ¶ÀÚÀÇ Ä£±³¸¦ ³ªÅ¸³»´Â, ¸¶À½¿¡ ´ê´Â °ü°èÀÇ °¨»óÀû ¸Å·Â¿¡ °á±¹Àº ¼Õµé°í, Çϳª´ÔÀ» ¡°¿ì¸® ¾Æ¹öÁö¡±¶ó
ºÎ¸¥´Ù.
1:1.6 (23.3) ³²³à·Î ±¸ºÐµÇ´Â
Àΰ£ÀÌ »ç´Â Ç༺, ±× ÃѸíÇÑ Á¸ÀçµéÀÇ °¡½¿ ¼Ó¿¡¼ ºÎ¸ð °¨Á¤ÀÇ ¿å±¸°¡ º»·¡ºÎÅÍ ÀÖ´Â ¼¼°è¿¡¼, ¾Æ¹öÁö¶ó´Â
ȣĪÀº ¿µ¿øÇÑ Çϳª´ÔÀ» Àß ³ªÅ¸³»´Â ÀûÀýÇÑ À̸§ÀÌ µÈ´Ù. ³ÊÈñ Ç༺ À¯¶õ½Ã¾Æ¿¡¼, ±×´Â Çϳª´ÔÀ̶ó´Â À̸§À¸·Î
Àß ¾Ë·ÁÁ® ÀÖ°í, °¡Àå ³Î¸® ÀνĵȴÙ. ±×¿¡°Ô ºÙÀÎ À̸§ ÀÚü´Â Á߿伺ÀÌ °ÅÀÇ ¾ø´Ù. Áß¿äÇÑ °ÍÀº ³ÊÈñ°¡ ±×¸¦
¾Ë°í ±×ó·³ µÇ°í ½Í¾îÇØ¾ß ÇÑ´Ù´Â °ÍÀÌ´Ù. ³ÊÈñÀÇ ¿¾ ¼±ÁöÀÚµéÀº ÂüÀ¸·Î ±×¸¦ ¡°¿µ¿øÇÑ Çϳª´Ô¡±À̶ó ºÒ·¶°í,
¡°¿µ¿ø¿¡ °ÅÇÏ´Â ºÐ¡±À̶ó ¾ð±ÞÇÏ¿´´Ù.
¡ãTop
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1. The Father¡¯s
Name
1:1.1 Of all the names by
which God the Father is known throughout the universes, those
which designate him as the First Source and the Universe Center
are most often encountered. The First Father is known by various
names in different universes and in different sectors of the
same universe. The names which the creature assigns to the Creator
are much dependent on the creature's concept of the Creator.
The First Source and Universe Center has never revealed himself
by name, only by nature. If we believe that we are the children
of this Creator, it is only natural that we should eventually
call him Father. But this is the name of our own choosing, and
it grows out of the recognition of our personal relationship
with the First Source and Center.
1:1.2 The Universal Father never imposes any form of arbitrary
recognition, formal worship, or slavish service upon the intelligent
will creatures of the universes. The evolutionary inhabitants
of the worlds of time and space must of themselves-in their
own hearts-recognize, love, and voluntarily worship him. The
Creator refuses to coerce or compel the submission of the spiritual
free wills of his material creatures. The affectionate dedication
of the human will to the doing of the Father's will is man's
choicest gift to God; in fact, such a consecration of creature
will constitutes man's only possible gift of true value to the
Paradise Father. In God, man lives, moves, and has his being;
there is nothing which man can give to God except this choosing
to abide by the Father's will, and such decisions, effected
by the intelligent will creatures of the universes, constitute
the reality of that true worship which is so satisfying to the
love-dominated nature of the Creator Father.
1:1.3 When you have once become truly God-conscious, after you
really discover the majestic Creator and begin to experience
the realization of the indwelling presence of the divine controller,
then, in accordance with your enlightenment and in accordance
with the manner and method by which the divine Sons reveal God,
you will find a name for the Universal Father which will be
adequately expressive of your concept of the First Great Source
and Center. And so, on different worlds and in various universes,
the Creator becomes known by numerous appellations, in spirit
of relationship all meaning the same but, in words and symbols,
each name standing for the degree, the depth, of his enthronement
in the hearts of his creatures of any given realm.
1:1.4 Near the center of the universe of universes, the Universal
Father is generally known by names which may be regarded as
meaning the First Source. Farther out in the universes of space,
the terms employed to designate the Universal Father more often
mean the Universal Center. Still farther out in the starry creation,
he is known, as on the headquarters world of your local universe,
as the First Creative Source and Divine Center. In one near-by
constellation God is called the Father of Universes. In another,
the Infinite Upholder, and to the east, the Divine Controller.
He has also been designated the Father of Lights, the Gift of
Life, and the All-powerful One.
1:1.5 On those worlds where a Paradise Son has lived a bestowal
life, God is generally known by some name indicative of personal
relationship, tender affection, and fatherly devotion. On your
constellation headquarters God is referred to as the Universal
Father, and on different planets in your local system of inhabited
worlds he is variously known as the Father of Fathers, the Paradise
Father, the Havona Father, and the Spirit Father. Those who
know God through the revelations of the bestowals of the Paradise
Sons, eventually yield to the sentimental appeal of the touching
relationship of the creature-Creator association and refer to
God as " our Father. "
1:1.6 On a planet of sex creatures, in a world where the impulses
of parental emotion are inherent in the hearts of its intelligent
beings, the term Father becomes a very expressive and appropriate
name for the eternal God. He is best known, most universally
acknowledged, on your planet, Urantia, by the name God. The
name he is given is of little importance; the significant thing
is that you should know him and aspire to be like him. Your
prophets of old truly called him "the everlasting God"
and referred to him as the one who "inhabits eternity.
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2.
Çϳª´ÔÀÇ ½Çü
1:2.1 (23.4)
Çϳª´ÔÀº ¿µ ¼¼°è¿¡¼ ±Ùº»Àû ½ÇüÀÌ´Ù. Çϳª´ÔÀº Áö¼º ºÐ¾ß¿¡¼ Áø¸®ÀÇ ±Ù¿øÀÌ´Ù. Çϳª´ÔÀº ¹°Áú ¿µ¿ª¿¡ µÎ·ç,
¸¸¹°À» ´É°¡ÇÑ´Ù. ÁöÀ½¹ÞÀº ¸ðµç ÁöÀû Á¸Àç¿¡°Ô Çϳª´ÔÀº ¼º°ÝÀÚ¿ä, ¿Â ¿ìÁÖ¿¡°Ô Çϳª´ÔÀº ¿µ¿øÇÑ ½ÇüÀÇ Ã¹Â°
±Ù¿ø Áß½ÉÀÌ´Ù. Çϳª´ÔÀº »ç¶÷ °°Áöµµ, ±â°è °°Áöµµ ¾Ê´Ù. óÀ½ ¾Æ¹öÁö´Â ¿ìÁÖÀÇ ¿µ, ¿µ¿øÇÑ Áø¸®, ¹«ÇÑÇÑ
½Çü, ¾Æ¹öÁö ¼º°ÝÀÚÀÌ´Ù.
1:2.2 (23.5) ¿µ¿øÇÑ Çϳª´ÔÀº
ÀÌ»óÀÌ µÈ ½Çü, ¶Ç´Â ÀΰÝÈµÈ ¿ìÁÖº¸´Ù ¹«ÇÑÈ÷ Å©´Ù. Çϳª´ÔÀº ´ÜÁö »ç¶÷ÀÌ Ç°´Â ÃÖ°íÀÇ ¼Ò¸Á, ÇÊ»çÀÚ°¡ Ãß±¸ÇÏ´Â
¸ñÇ¥°¡ µÈ °ÍÀÌ ¾Æ´Ï´Ù. Çϳª´ÔÀº ´ÜÁö ÇϳªÀÇ °³³ä, ±Ç´ÉÀ» °¡Áø Á¤ÀÇÀÇ ÀáÀ缺µµ ¾Æ´Ï´Ù. ¿ìÁÖÀÇ Çϳª´ÔÀº
ÀÚ¿¬°ú ºñ½ÁÇÑ ¸»µµ ¾Æ´Ï¿ä, ÀÚ¿¬ ¹ýÄ¢ÀÌ ¼º°ÝÈµÈ °Íµµ ¾Æ´Ï´Ù. Çϳª´ÔÀº ÃÊ¿ù ½Çü¿ä, ´ÜÁö »ç¶÷ÀÇ ÀüÅëÀû
ÃÖ°íÀÇ °¡Ä¡ °³³äÀÌ ¾Æ´Ï´Ù. Çϳª´ÔÀº ¿µÀû Àǹ̸¦ ½É¸®ÀûÀ¸·Î ÁýÁßÇÑ °ÍÀÌ ¾Æ´Ï¿ä, ¡°»ç¶÷ÀÌ ¸¸µç °¡Àå °í±ÍÇÑ
ÀÛǰ¡±µµ ¾Æ´Ï´Ù. Çϳª´ÔÀº »ç¶÷µéÀÇ ¸Ó¸® ¼Ó¿¡¼ ÀÌ Áß¿¡ ¾î¶² °³³äÀÏÁöµµ ¸ð¸£Áö¸¸, ±×º¸´Ù ´õ Å©´Ù. ¶¥¿¡¼
¿µÀû Æò¾ÈÀ» ´©¸®´Â ¸ðµç »ç¶÷¿¡°Ô, Á×°í ³ª¼ ÀΰÝÀÌ »ì¾Æ³²±â¸¦ °£ÀýÈ÷ ¹Ù¶ó´Â ÀÚ¿¡°Ô, Çϳª´ÔÀº ±¸Á¦ÇÏ´Â ÀÌ¿ä
»ç¶ûÀÇ ¾Æ¹öÁöÀÌ´Ù.
1:2.3 (24.1) ½Å¼ºÇÑ Á¸ÀçÀÇ ±êµå½ÉÀÌ Çϳª´ÔÀÌ Á¸ÀçÇÏ´Â »ç½ÇÀ» Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ ÀÔÁõÇÑ´Ù. ÀÌ Á¸Àç´Â
»ç¶÷ÀÇ ÇÊ»ç Áö¼º ¼Ó¿¡ »ì¸é¼, °Å±â¼ ¿µ¿øÈ÷ »ì¾Æ³²´Â ºÒ»ç(ÜôÞÝ)ÀÇ È¥ÀÌ »ý¼ºµÇ´Â °ÍÀ» µµ¿ì¶ó°í, ÆÄ¶ó´ÙÀ̽º·ÎºÎÅÍ
ÆÄ¼ÛµÈ ¿µ ÈÆ°èÀÚÀÌ´Ù. ¼¼ °¡Áö °æÇèÀû Çö»óÀÌ ÀÌ ½Å´Ù¿î Á¶ÀýÀÚ°¡ Àΰ£ Áö¼º ¼Ó¿¡ °è½ÉÀ» µå·¯³½´Ù.
1:2.4 (24.2) 1. Çϳª´ÔÀ»
¾Æ´Â ÁöÀû ´É·Â¡ªÇϳª´ÔÀ» ÀǽÄÇÏ´Â °Í.
1:2.5 (24.3) 2. Çϳª´ÔÀ»
ãÀ¸·Á´Â ¿µÀû ¿å±¸¡ªÇϳª´ÔÀ» Ãß±¸ÇÏ´Â °Í.
1:2.6 (24.4) 3. Çϳª´ÔÀ»
´à°í ½Í¾î ÇÏ´Â ÀΰÝÀÚÀÇ °¥¸Á¡ª¸¶À½À» ´ÙÇÏ¿© Çϳª´ÔÀÇ ¶æ ÇàÇϱ⸦ ¹Ù¶ó´Â °Í.
1:2.7 (24.5) Çϳª´ÔÀÌ Á¸ÀçÇÏ´Â
°ÍÀº, °úÇÐÀû ½ÇÇèÀ̳ª ÀÌÄ¡¸¦ µûÁö´Â ¼ø¼ö ³í¸®·Î °áÄÚ Áõ¸íÇÒ ¼ö ¾ø´Ù. ¿À·ÎÁö Àΰ£ÀÌ Ã¼ÇèÇÏ´Â ¿µ¿ª¿¡¼ Çϳª´ÔÀ»
±ú´ÞÀ» ¼ö ÀÖ´Ù. ±×·±µ¥µµ Çϳª´ÔÀÇ ½ÇüÀÇ ÂüµÈ °³³äÀº ³í¸®ÀûÀ¸·Î ÇÕ´çÇϰí, öÇÐÀûÀ¸·Î ÀÖÀ½Á÷Çϰí, Á¾±³¿¡
±âº»À̸ç, ÀΰÝÀÌ »ì¾Æ³²´Â Èñ¸ÁÀ» Á¶±ÝÀÌ¶óµµ °¡Áö´Â µ¥ ÇʼöÀÌ´Ù.
1:2.8 (24.6) Çϳª´ÔÀ» ¾Æ´Â
ÀÚ´Â ±×°¡ °è½Ã´Â »ç½ÇÀ» üÇèÇÑ ÀûÀÌ ÀÖ´Ù. Çϳª´ÔÀ» ¾Æ´Â ±×·¯ÇÑ ÇÊ»çÀÚ´Â Àڱ⠰³ÀÎÀÇ Ã¼Çè ¼Ó¿¡¼, »ì¾Æ
°è½Å Çϳª´ÔÀÌ Á¸ÀçÇÑ´Ù´Â Áõ°Å, ÇÑ »ç¶÷ÀÌ ´Ù¸¥ »ç¶÷¿¡°Ô ³»¹Ð ¼ö ÀÖ´Â À¯ÀÏÇÏ°Ô È®½ÇÇÑ Áõ°Å¸¦ Áö´Ñ´Ù. Çϳª´ÔÀÌ
Á¸ÀçÇÏ´Â °ÍÀº Àΰ£ Áö¼ºÀÇ Çϳª´Ô ÀǽÄ(ëòãÛ), ±×¸®°í Çϳª´ÔÀ¸·Î¼ °è½Ã´Â »ý°¢ Á¶ÀýÀÚ »çÀÌÀÇ Á¢ÃË ¿Ü¿¡,
µµ¹«Áö º¸¿©ÁÙ °¡´É¼ºÀÌ ¾ø´Ù. »ý°¢ Á¶ÀýÀÚ´Â ÇÊ»çÀÚÀÇ Áö´É¿¡ ±êµé°í, ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ °ÅÀú ÁÖ´Â ¼±¹°·Î¼ »ç¶÷¿¡°Ô
¼ö¿©µÈ´Ù.
1:2.9 (24.7) ÀÌ·ÐÀûÀ¸·Î
³ÊÈñ´Â Çϳª´ÔÀ» âÁ¶ÀÚ¶ó°í »ý°¢Çصµ ÁÁÀ¸¸ç, Çϳª´ÔÀº ÆÄ¶ó´ÙÀ̽º¿Í ¿ÏÀüÇÑ Áß¾Ó ¿ìÁÖ¸¦ Ä£È÷ ÁöÀ¸½Å ºÐÀÌ´Ù.
±×·¯³ª ½Ã°ø(ãÁÍö)ÀÇ ¿ìÁÖµéÀº ¸ðµÎ ÆÄ¶ó´ÙÀ̽ºÀÇ Ã¢Á¶ ¾Æµé Áý´ÜÀÌ Áþ°í Á¶Á÷ÇÑ °ÍÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ³×¹Ùµ·
Áö¿ª ¿ìÁÖ¸¦ Ä£È÷ ÁöÀ¸½Å ºÐÀÌ ¾Æ´Ï´Ù. ³ÊÈñ°¡ »ì°í ÀÖ´Â ¿ìÁÖ´Â ±×ÀÇ ¾Æµé ¹Ì°¡¿¤ÀÌ Áö¾ú´Ù. ¾Æ¹öÁö´Â ÁøÈ
¿ìÁÖ¸¦ ¼Õ¼ö ÁþÁö ¾Ê¾Æµµ, ÁøÈ ¿ìÁÖÀÇ ¿©·¯ °ü°è¿Í ±× ¿ìÁÖÀÇ ¹°Áú¤ýÁö¼º¤ý¿µ ¿¡³ÊÁöÀÇ ¾î¶² Ç¥ÇöÀ» ÅëÁ¦ÇÑ´Ù.
¾Æ¹öÁö Çϳª´ÔÀº ÆÄ¶ó´ÙÀ̽º ¿ìÁÖ¸¦ ¼Õ¼ö ÁöÀ¸½Å ºÐÀÌ¿ä, ¿µ¿øÇÑ ¾Æµé°ú ¿¬ÇÕÇÏ¿©, ´Ù¸¥ ¿ìÁÖµéÀ» ¸ö¼Ò ÁöÀº âÁ¶ÀÚµéÀÇ
âÁ¶ÀÚÀÌ´Ù.
1:2.10 (24.8) ¹°ÁúÀûÀÎ
¿Â ¿ìÁÖ¿¡¼ ¹°¸®Àû ÅëÁ¦Àڷμ, ù° ±Ù¿ø Áß½ÉÀº ¿µ¿øÇÑ ÆÄ¶ó´ÙÀ̽º ¼¶ÀÇ ¿©·¯ ¿øº» ¼Ó¿¡¼ ÀÛ¿ëÇÑ´Ù. ÀÌ Àý´ë
ÀηÂÀÇ Áß½ÉÀ» ÅëÇØ¼, ¿µ¿øÇÑ Çϳª´ÔÀº Áß¾Ó ¿ìÁÖ¿¡¼, ±×¸®°í ¿Â ¿ìÁÖ¿¡ µÎ·ç, ¹°¸®Àû ¼öÁØ¿¡¼ ¶È°°ÀÌ Àü¹ÝÀûÀ¸·Î
¿ìÁÖ¸¦ ÅëÁ¦ÇÑ´Ù. Áö¼ºÀ¸·Î¼, Çϳª´ÔÀº ¹«ÇÑÇÑ ¿µÀÇ ½Å ¼Ó¿¡¼ ÀÏÇÑ´Ù. ¿µÀ¸·Î¼ Çϳª´ÔÀº ¿µ¿øÇÑ ¾ÆµéÀÇ ¸ö¿¡,
¶Ç ¿µ¿øÇÑ ¾ÆµéÀÇ ½Å¼ºÇÑ ÀڽĵéÀÇ ¸ö¿¡ ³ªÅ¸³´Ù. ÀÌ Ã¹Â° ±Ù¿ø Á߽ɰú ÆÄ¶ó´ÙÀ̽º¿¡ °è½Ã´Â µ¿µîÇÑ ¼º°ÝÀÚ ¹×
Àý´ëÀÚµéÀÇ »óÈ£ °ü°è´Â ¸ðµç âÁ¶¿¡ µÎ·ç, ±×¸®°í âÁ¶ÀÇ ¸ðµç ¼öÁØ¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ Á÷Á¢ Ä£È÷ Ȱµ¿ÇÏ´Â °ÍÀ»
Á¶±Ýµµ ¸·Áö ¾Ê´Â´Ù. ±×ÀÇ ºÐ½ÅÀÌ µÈ ¿µÀÇ °è½ÉÀ» ÅëÇØ¼, âÁ¶ÀÚ ¾Æ¹öÁö´Â Àΰ£ ÀÚ³àµé°ú, ±×¸®°í ±×°¡ ÁöÀº
¿ìÁÖµé°ú. Á÷Á¢ ¿¬¶ôÀ» À¯ÁöÇÑ´Ù.
¡ãTop
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2. The Reality
of God
1:2.1 God is primal reality
in the spirit world; God is the source of truth in the mind
spheres; God overshadows all throughout the material realms.
To all created intelligences God is a personality, and to the
universe of universes he is the First Source and Center of eternal
reality. God is neither manlike nor machinelike. The First Father
is universal spirit, eternal truth, infinite reality, and father
personality.
1:2.2 The eternal God is infinitely more than reality idealized
or the universe personalized. God is not simply the supreme
desire of man, the mortal quest objectified. Neither is God
merely a concept, the power-potential of righteousness. The
Universal Father is not a synonym for nature, neither is he
natural law personified. God is a transcendent reality, not
merely man's traditional concept of supreme values. God is not
a psychological focalization of spiritual meanings, neither
is he " the noblest work of man. " God may be any
or all of these concepts in the minds of men, but he is more.
He is a saving person and a loving Father to all who enjoy spiritual
peace on earth, and who crave to experience personality survival
in death.
1:2.3 The actuality of the existence of God is demonstrated
in human experience by the indwelling of the divine presence,
the spirit Monitor sent from Paradise to live in the mortal
mind of man and there to assist in evolving the immortal soul
of eternal survival. The presence of this divine Adjuster in
the human mind is disclosed by three experiential phenomena:
1:2.4.1. The intellectual capacity for knowing God¦¡God-consciousness.
1:2.5.2. The spiritual urge to find God¦¡God-seeking.
1:2.6.3. The personality craving to be like God¦¡the wholehearted
desire to do the Father's will.
1:2.7 The existence of God can never be proved by scientific
experiment or by the pure reason of logical deduction. God can
be realized only in the realms of human experience; nevertheless,
the true concept of the reality of God is reasonable to logic,
plausible to philosophy, essential to religion, and indispensable
to any hope of personality survival.
1:2.8 Those who know God have experienced the fact of his presence;
such God-knowing mortals hold in their personal experience the
only positive proof of the existence of the living God which
one human being can offer to another. The existence of God is
utterly beyond all possibility of demonstration except for the
contact between the God-consciousness of the human mind and
the God-presence of the Thought Adjuster that indwells the mortal
intellect and is bestowed upon man as the free gift of the Universal
Father.
1:2.9 In theory you may think of God as the Creator, and he
is the personal creator of Paradise and the central universe
of perfection, but the universes of time and space are all created
and organized by the Paradise corps of the Creator Sons. The
Universal Father is not the personal creator of the local universe
of Nebadon; the universe in which you live is the creation of
his Son Michael. Though the Father does not personally create
the evolutionary universes, he does control them in many of
their universal relationships and in certain of their manifestations
of physical, mindal, and spiritual energies. God the Father
is the personal creator of the Paradise universe and, in association
with the Eternal Son, the creator of all other personal universe
Creators.
1:2.10 As a physical controller in the material universe of
universes, the First Source and Center functions in the patterns
of the eternal Isle of Paradise, and through this absolute gravity
center the eternal God exercises cosmic overcontrol of the physical
level equally in the central universe and throughout the universe
of universes. As mind, God functions in the Deity of the Infinite
Spirit; as spirit, God is manifest in the person of the Eternal
Son and in the persons of the divine children of the Eternal
Son. This interrelation of the First Source and Center with
the co-ordinate Persons and Absolutes of Paradise does not in
the least preclude the direct personal action of the Universal
Father throughout all creation and on all levels thereof. Through
the presence of his fragmentized spirit the Creator Father maintains
immediate contact with his creature children and his created
universes.
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3.
Çϳª´ÔÀº º¸ÆíÀû ¿µ
1:3.1
(25.1) ¡°Çϳª´ÔÀº ¿µÀ̶ó.¡± Çϳª´ÔÀº º¸ÆíÀû ¿µÀû °è½ÉÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¹«ÇÑÇÑ ¿µÀû ½ÇüÀÌ´Ù. ±×´Â
¡°Áö°í(ò¸ÍÔ)ÇÏ°í ¿µ¿ø¤ýºÒ¸êÇÏ°í ´«¿¡ º¸ÀÌÁö ¾Ê´Â, À¯ÀÏÇÏ°Ô ÂüµÈ Çϳª´ÔÀ̶ó.¡± ³ÊÈñ°¡ ¡°Çϳª´ÔÀÇ ÀÚ¼Õ¡±À̱â´Â
ÇÏÁö¸¸, ¡°±×ÀÇ ¸ð½ÀÀ» µû¶ó¡± Áö¾îÁ³´Ù¡ª¿µ¿øÈ÷ °è½Å ±×ÀÇ Áß¾Ó °Åó¿¡¼ ÆÄ¼ÛµÈ ½ÅºñÀÇ ÈÆ°èÀÚ°¡ ³ÊÈñ¿¡°Ô ±êµç´Ù¡ª´Â
¸»ÀÌ ÀÖ´Ù°í ÇØ¼, ¾Æ¹öÁöÀÇ Çüųª ¸ð½ÀÀÌ ³ÊÈñ¿Í °°´Ù°í »ý°¢Çؼ´Â ¾È µÈ´Ù. Àΰ£ÀÇ ´«¿¡ º¸ÀÌÁö ¾Ê´õ¶óµµ,
ÇÇ¿Í »ìÀÌ ÀÖÁö ¾Ê´õ¶óµµ, ¿µ Á¸ÀçµéÀº ½ÇÀçÇÑ´Ù.
1:3.2 (25.2)
¿¾³¯ÀÇ ¿¹¾ðÀÚ°¡ ¸»Çß´Ù: ¡°º¸¶ó, ±×°¡ ³» ¿·À» Áö³ª°¡µµ, ³ª´Â ±×¸¦ ¾Ë¾Æº¸Áö ¸øÇϸç, ¶ÇÇÑ ±×°¡ ¶°³ªµµ ³ª´Â
±×¸¦ ±ú´ÝÁö ¸øÇϳë¶ó.¡± Ç×»ó Çϳª´ÔÀÌ ÇϽô ÀÏÀ» ÁöÄѺ¸°í ±×ÀÇ Àå¾öÇÑ ÇàÀ§ÀÇ ¹°ÁúÀû Áõ°Å¸¦ »ó´çÈ÷ ÀǽÄÇÒÁö
¸ð¸£Áö¸¸, ¿ì¸®´Â ±×ÀÇ ½Å¼º(ãêàõ)ÀÌ ´«¿¡ ¶ç°Ô ¸í½ÃµÇ´Â °ÍÀ» º¸±â µå¹°°í, »ç¶÷ ¼Ó¿¡ ±êµå´Â, ±×°¡ ¸Ã±ä
¿µÀÇ °è½ÉÁ¶Â÷ ±¸°æÇÒ ¼ö ¾ø´Ù.
1:3.3 (25.3) ¹°ÁúÀû Àå¾Ö³ª
Á¦ÇÑµÈ ¿µÀû ÀÚÁúÀ» °¡Áø ºñõÇÑ Àΰ£À» ¶°³ª ¼û¾î Áö³»±â ¶§¹®¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ´«¿¡ º¸ÀÌÁö ¾Ê´Â °ÍÀÌ ¾Æ´Ï´Ù.
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¿µÀûÀ¸·Î ´«ºÎ½ÅÁö, ³·Àº ¹«¸®ÀÇ ¿µ Á¸À糪 ¾î¶² °è±ÞÀÇ ¹°Áú ¼º°ÝÀÚµµ °¡±îÀÌ °¡±â°¡ ºÒ°¡´ÉÇÏ´Ù. ¾Æ¹öÁö°¡ ¸ö¼Ò
°è½Å µ¥¼ ³ª¿À´Â ¿µÀû ºûÀº ¡°¾î¶² ÇÊ»ç Àΰ£µµ °¡±îÀÌÇÒ ¼ö ¾ø´Â ºû, ¾î¶² ¹°Áú Àΰ£µµ º» ÀûÀÌ ¾ø°í, º¼
¼öµµ ¾ø´Â ºûÀ̶ó.¡± ±×·¯³ª ¿µÀûÀ¸·Î º¯ÈµÈ Áö¼ºÀÇ ¹Ï´Â ½Ã·ÂÀ¸·Î Çϳª´ÔÀ» Çì¾Æ¸®±â À§Çؼ, À°Ã¼ÀÇ ´«À¸·Î
Çϳª´ÔÀ» º¼ ÇÊ¿ä´Â ¾ø´Ù.
1:3.4 (25.4) ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ
¿µ ¼ºÇ°Àº, °øÁ¸ÇÏ´Â ÀÚ¾Æ, °ð ÆÄ¶ó´ÙÀ̽ºÀÇ ¿µ¿øÇÑ ¾Æµé°ú, ¿ÏÀüÈ÷ °øÀ¯ÇÑ´Ù. ¸¶Âù°¡Áö·Î ¾Æ¹öÁö¿Í ¾ÆµéÀº ±×µé°ú
°øµ¿À¸·Î µ¿À§ ¼º°ÝÀÚÀÎ ¹«ÇÑÇÑ ¿µ°ú ´õºÒ¾î, º¸ÆíÀûÀÌ°í ¿µ¿øÇÑ ¿µÀ» ÃæºÐÈ÷, ¾Æ³¦¾øÀÌ °øÀ¯ÇÑ´Ù. Çϳª´ÔÀÇ ¿µÀº,
±× ÀÚü·Î¼ ÀúÀý·Î Àý´ëÀûÀÌ´Ù. ¾Æµé ¾È¿¡ °è½Å ±× ¿µÀº Á¦ÇÑÀÌ ¾ø°í, ¿µ ¾È¿¡¼ º¸ÆíÀûÀÌ¿ä, ÀÌµé ¸ðµÎ ¾È¿¡¼,
±×¸®°í ¸ðµÎ·Î ÀÎÇÏ¿©, ¹«ÇÑÇÏ´Ù.
1:3.5 (25.5) Çϳª´ÔÀº º¸ÆíÀû ¿µÀÌ¿ä, Çϳª´ÔÀº º¸ÆíÀû ¼º°ÝÀÚÀÌ´Ù. À¯ÇÑÇÑ ¿ìÁÖ¿¡¼ ÃÖ°íÀÇ ¼º°Ý ½Çü´Â
¿µÀ̸ç, ¼º°ÝÀÚÀÇ ¿ìÁÖ¿¡¼ ±Ã±ØÀÇ ½Çü´Â ÃÊÇÑ(õ±ùÚ) ¿µÀÌ´Ù. ¿À·ÎÁö ¹«ÇÑ ¼öÁØÀÌ Àý´ëÀûÀ̰í, ¿À·ÎÁö ¹«ÇÑ
¼öÁØ¿¡¼ ÃÖÁ¾À¸·Î ¹°Áú¤ýÁö¼º¤ý¿µÀÌ Çϳª°¡ µÈ´Ù.
1:3.6 (25.6) ¿©·¯ ¿ìÁÖ¿¡¼
¾Æ¹öÁö Çϳª´ÔÀº ÀáÀçÀûÀ¸·Î ¹°Áú¤ýÁö¼º¤ý¿µÀ» µÎ·ç ÅëÁ¦ÇÏ´Â ºÐÀÌ´Ù. ¿À·ÎÁö ±×ÀÇ ¸Ö¸® ¹ÌÄ¡´Â ¼º°Ý ȸ·ÎÀÇ ¼ö´ÜÀ¸·Î,
Çϳª´ÔÀº ÀÇÁö¸¦ °¡Áø Àΰ£ÀÌ »ç´Â ±¤´ëÇÑ ¿ìÁÖ¿¡¼ ¼º°ÝÀÚµéÀ» Á÷Á¢ »ó´ëÇÑ´Ù. ±×·¯³ª (ÆÄ¶ó´ÙÀ̽º ¹Ù±ù¿¡¼)
¿À·ÎÁö ±×ÀÇ ºÐ½ÅÀÌ µÈ °³Ã¼ÀÇ °è½É ¼Ó¿¡¼ Çϳª´Ô°ú Á¢ÃËÇÏ´Â °ÍÀÌ °¡´ÉÇϸç, À̵éÀº ¹Ù±ù ¿ìÁÖ¿¡¼ Çϳª´ÔÀÇ
¶æÀÌ´Ù. ½Ã°£ ¼¼°è¿¡¼ ÇÊ»çÀÚÀÇ Áö¼º ¾È¿¡ ±êµé°í, °Å±â¼ »ì¾Æ³²´Â Àΰ£ÀÇ ºÒ¸êÇϴ ȥÀÇ ÁøÈ¸¦ º¸»ìÇÇ´Â ÀÌ
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¿ìÁÖ¿¡¼ ºñ·ÔÇϰí, ¿µÀûÀ¸·Î ´Þ¼ºÇϴ üÇèÀû º¯È¸¦ °ÞÀ½À¸·Î ½Å´Ù¿î ¿ÏÀüÇÔÀ» ¾ò¾î¾ß ÇÑ´Ù. ÀÌ·¯ÇÑ º¯È´Â Àΰ£ÀÌ
Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇϱ⸦ ¼±ÅÃÇÔÀ¸·Î ¹Ýµå½Ã »ý±â´Â °á°úÀÌ´Ù.
1:3.7 (26.1) »ç¶÷ÀÇ Á¤½ÅÀû
üÇè¿¡¼, Áö¼º(ò±àõ)Àº ¹°Áú¿¡ ºÙ¾î ÀÖ´Ù. ÀÌ·¸°Ô ¹°Áú°ú ¿¬°áµÈ Áö¼ºÀº »ç¶÷ÀÌ Á×Àº µÚ¿¡ »ì¾Æ³²À» ¼ö ¾ø´Ù.
»ì¾Æ³²´Â ±â¹ýÀº Àΰ£ ÀÇÁöÀÇ ¾î¶² Á¶Á¤°ú ÇÊ»çÀÚÀÇ Áö¼º ¼Ó¿¡¼ »ý±â´Â ¾î¶² º¯È¿¡ Æ÷ÇԵǾî ÀÖÀ¸¸ç, ÀÌ·¸°Ô
ÇÔÀ¸·Î Çϳª´ÔÀ» ÀǽÄÇÏ´Â Áö´ÉÀÌ Â÷ÃûÂ÷Ãû ¿µÀÇ °¡¸£Ä§À» ¹Þ°í, ±Ã±Ø¿¡ ¿µÀÇ Àεµ¸¦ ¹Þ´Â´Ù. ¹°Áú°ú ¿¬°áµÈ »óÅ·κÎÅÍ
¿µ°ú °áÇÕÇϱâ±îÁö »ç¶÷ÀÇ Áö¼ºÀÌ ÀÌ·¸°Ô ÁøÈÇÏ´Â °ÍÀº, ÇÊ»ç Áö¼ºÀÇ ÀáÀçÀû ¿µ ´Ü°è¸¦ ºÒ¸êÇϴ ȥÀÇ »ó¹°Áú(ß¾Úªòõ)
½Çü·Î º¯È½ÃŲ´Ù. ¹°Áú¿¡ ±¼Á¾ÇÏ´Â ÇÊ»çÀÚÀÇ Áö¼ºÀº °¥¼ö·Ï ´õ ¹°ÁúÀûÀÌ µÇ¸ç, ±× °á°ú·Î ±Ã±Ø¿¡ ÀΰÝÀÌ ¼Ò¸êµÉ
¿î¸íÀ» °¡Áø´Ù. ¿µ¿¡°Ô ±¼º¹ÇÑ Áö¼ºÀº °¥¼ö·Ï ´õ ¿µÀûÀ¸·Î º¯ÈµÇ°í, »ì¾Æ³²¾Æ¼ ¾È³»ÇÏ´Â ½Å´Ù¿î ¿µ°ú ±Ã±Ø¿¡
Çϳª°¡ µÇ°í ÀÌ ¹æ¹ýÀ¸·Î ÀÎ°Ý Á¸Àç°¡ »ì¾Æ³²°í ¿µ¿øÀ» ¾òÀ» ¿î¸íÀ» °¡Áø´Ù.
1:3.8 (26.2) ³ª´Â ¿µ¿øÀڷκÎÅÍ
³ª¿Ô°í, ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ °è½Å ¾Õ¿¡ °ÅµìÇÏ¿© µ¹¾Æ°¬´Ù. ³ª´Â ù° ±Ù¿ø Áß½É, ¿µ¿øÇÑ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ »ç½ÇÀ̰í
¼º°ÝÀÎ °ÍÀ» ¾Ë°í ÀÖ´Ù. ³ª´Â À§´ëÇÑ Çϳª´ÔÀÌ Àý´ëÀûÀÌ°í ¿µ¿ø¤ý¹«ÇÑÇÑ ÇÑÆí, Çϳª´ÔÀº ¶ÇÇÑ ¼±ÇÏ°í ½Å¼ºÇϰí
ÀÎÀÚÇÔÀ» ¾Ë°í ÀÖ´Ù. ¡°Çϳª´ÔÀº ¿µÀ̶ó,¡± ¡°Çϳª´ÔÀº »ç¶ûÀ̶󡱴 À§´ëÇÑ ¼±¾ðÀÌ Áø½ÇÀÓÀ» ³ª´Â ¾Ë°í ÀÖ°í,
ÀÌ µÎ ¼Ó¼ºÀº ¿ìÁÖ¿¡°Ô, ¿µ¿øÇÑ ¾Æµé ¾È¿¡¼ ¾ÆÁÖ ¿Ïº®ÇÏ°Ô µå·¯³´Ù.
¡ãTop
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3. God is
a Universal Spirit
1:3.1 " God is spirit.
" He is a universal spiritual presence. The Universal Father
is an infinite spiritual reality; he is " the sovereign,
eternal, immortal, invisible, and only true God. " Even
though you are " the offspring of God, " you ought
not to think that the Father is like yourselves in form and
physique because you are said to be created " in his image
"-indwelt by Mystery Monitors dispatched from the central
abode of his eternal presence. Spirit beings are real, notwithstanding
they are invisible to human eyes; even though they have not
flesh and blood.
1:3.2 Said the seer of old: " Lo, he goes by me, and I
see him not; he passes on also, but I perceive him not. "
We may constantly observe the works of God, we may be highly
conscious of the material evidences of his majestic conduct,
but rarely may we gaze upon the visible manifestation of his
divinity, not even to behold the presence of his delegated spirit
of human indwelling.
1:3.3 The Universal Father is not invisible because he is hiding
himself away from the lowly creatures of materialistic handicaps
and limited spiritual endowments. The situation rather is: "
You cannot see my face, for no mortal can see me and live. "
No material man could behold the spirit God and preserve his
mortal existence. The glory and the spiritual brilliance of
the divine personality presence is impossible of approach by
the lower groups of spirit beings or by any order of material
personalities. The spiritual luminosity of the Father's personal
presence is a " light which no mortal man can approach;
which no material creature has seen or can see. " But it
is not necessary to see God with the eyes of the flesh in order
to discern him by the faith-vision of the spiritualized mind.
1:3.4 The spirit nature of the Universal Father is shared fully
with his coexistent self, the Eternal Son of Paradise. Both
the Father and the Son in like manner share the universal and
eternal spirit fully and unreservedly with their conjoint personality
co-ordinate, the Infinite Spirit. God's spirit is, in and of
himself, absolute; in the Son it is unqualified, in the Spirit,
universal, and in and by all of them, infinite.
1:3.5 God is a universal spirit; God is the universal person.
The supreme personal reality of the finite creation is spirit;
the ultimate reality of the personal cosmos is absonite spirit.
Only the levels of infinity are absolute, and only on such levels
is there finality of oneness between matter, mind, and spirit.
1:3.6 In the universes God the Father is, in potential, the
overcontroller of matter, mind, and spirit. Only by means of
his far-flung personality circuit does God deal directly with
the personalities of his vast creation of will creatures, but
he is contactable (outside of Paradise) only in the presences
of his fragmented entities, the will of God abroad in the universes.
This Paradise spirit that indwells the minds of the mortals
of time and there fosters the evolution of the immortal soul
of the surviving creature is of the nature and divinity of the
Universal Father. But the minds of such evolutionary creatures
originate in the local universes and must gain divine perfection
by achieving those experiential transformations of spiritual
attainment which are the inevitable result of a creature's choosing
to do the will of the Father in heaven.
1:3.7 In the inner experience of man, mind is joined to matter.
Such material-linked minds cannot survive mortal death. The
technique of survival is embraced in those adjustments of the
human will and those transformations in the mortal mind whereby
such a God-conscious intellect gradually becomes spirit taught
and eventually spirit led. This evolution of the human mind
from matter association to spirit union results in the transmutation
of the potentially spirit phases of the mortal mind into the
morontia realities of the immortal soul. Mortal mind subservient
to matter is destined to become increasingly material and consequently
to suffer eventual personality extinction; mind yielded to spirit
is destined to become increasingly spiritual and ultimately
to achieve oneness with the surviving and guiding divine spirit
and in this way to attain survival and eternity of personality
existence.
1:3.8 I come forth from the Eternal, and I have repeatedly returned
to the presence of the Universal Father. I know of the actuality
and personality of the First Source and Center, the Eternal
and Universal Father. I know that, while the great God is absolute,
eternal, and infinite, he is also good, divine, and gracious.
I know the truth of the great declarations: " God is spirit
" and " God is love, " and these two attributes
are most completely revealed to the universe in the Eternal
Son.
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4.
Çϳª´ÔÀÇ ½Åºñ
1:4.1 (26.3) Çϳª´ÔÀº ¹«ÇÑÈ÷ ¿ÏÀüÇØ¼
Çϳª´ÔÀ» ¿µ¿øÈ÷ ½Åºñ·Î ¸¸µç´Ù. ±íÀ̸¦ Àê ¼ö ¾ø´Â Çϳª´ÔÀÇ ½Åºñ °¡¿îµ¥ °¡Àå ½Åºñ·Î¿î °ÍÀº ÇÊ»çÀÚÀÇ Áö¼º
¼Ó¿¡ ½ÅÀÌ ±êµå´Â Çö»óÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ½Ã°£ ¼¼°èÀÇ Àΰ£°ú ÇÔ²² ¸Ó¹«¸£´Â ±× ¹æ½ÄÀº ¸ðµç ¿ìÁÖ ½Åºñ °¡¿îµ¥
°¡Àå ±íÀº °ÍÀÌ´Ù. »ç¶÷ÀÇ Áö¼º ¼Ó¿¡ ½ÅÀÌ °è½Ã´Â °ÍÀº ½Åºñ ÁßÀÇ ½ÅºñÀÌ´Ù.
1:4.2 (26.4) ÇÊ»çÀÚÀÇ À°Ã¼´Â
¡°Çϳª´ÔÀÇ ¼ºÀü¡±ÀÌ´Ù. ±ºÁÖÀΠâÁ¶ ¾ÆµéÀÌ »ç¶÷ »ç´Â ¼¼°èÀÇ Àΰ£¿¡°Ô °¡±îÀÌ ¿Í¼, ¡°¸ðµç »ç¶÷À» Àڽſ¡°Ô·Î
²ø¾î´ç±â´Âµ¥µµ,¡± ÀǽÄ(ëòãÛ)ÀÇ ¡°¹® ¾Õ¿¡ ¼¼,¡± ¡°µÎµå¸®¸ç,¡± ¡°¸¶À½ ¹®À» ¿°íÀÚ Çϴ¡± ¸ðµç »ç¶÷¿¡°Ô
µé¾î°¡±â¸¦ ±â»µÇϰí, âÁ¶ ¾Æµé°ú ÇÊ»ç Àΰ£ »çÀÌ¿¡ ÀÌ ±íÀº °³ÀÎÀû ±³ÅëÀÌ ÀÖÁö¸¸, ±×·±µ¥µµ, ÇÊ»ç Àΰ£Àº
¹Ù·Î Çϳª´ÔÀ¸·ÎºÎÅÍ ¿Â ¹«¾ùÀΰ¡¸¦ ¹Þ´Âµ¥, À̰ÍÀº Àΰ£ ¾È¿¡ ½ÇÁ¦·Î °ÅÇϸç, »ç¶÷ÀÇ ¸öÀº ±× ¼ºÀüÀÌ´Ù.
1:4.3 (26.5) ³Ê´Â ¿©±â
¾Æ·¡¿¡¼ ÀλýÀÌ ³¡³ª°í, ¶¥¿¡¼ Àӽà ¸ð½ÀÀ» ÀÔ°í ³ÊÀÇ °úÁ¤À» ´Ù ¸¶Ä¡°í, À°Ã¼¸¦ ÀÔÀº ¿¬½À ¿©ÇàÀÌ ³¡³ª°í,
ÇÊ»çÀÚÀÇ Ãµ¸·À» ±¸¼ºÇϴ Ƽ²øÀÌ ¡°¿Â °÷À¸·Î µÇµ¹¾Æ°¥ ¶§,¡± °è½ÃµÈ ¹Ù¿Í °°ÀÌ, ±×¶§ ±êµå´Â ¡°¿µÀº ±× ¿µÀ»
ÁֽŠÇϳª´ÔÇÑÅ×·Î µ¹¾Æ°¥Áö´Ï¶ó.¡± ÀÌ Ç༺¿¡¼ ÅÂ¾î³ µµ´öÀû Àΰ£ °¢ÀÚ ¾È¿¡, Çϳª´ÔÀÇ ºÐ½ÅÀÌ, ½ÅÀÇ ÇÑ ºÎºÐÀÌÀÚ
¼ÒÆ÷(á³øÐ)°¡, ¸Ó¹«¸¥´Ù. ¼ÒÀ¯±ÇÀ¸·Î µûÁö¸é, ¾ÆÁ÷ ³× °ÍÀÌ ¾Æ´Ï´Ù. ±×·¯³ª ±× ºÐ½ÅÀº ³×°¡ ÇÊ»ç Á¸À縦 °ÅÄ¡°í
»ì¾Æ³²À¸¸é ³Ê¿Í Çϳª°¡ µÇ¶ó°í ÀϺη¯ ÀǵµÇÑ °ÍÀÌ´Ù.
1:4.4 (26.6) ¿ì¸®´Â Ç×»ó
Çϳª´ÔÀÇ ÀÌ ½Åºñ¿¡ ºÎµúÄ£´Ù. ±×ÀÇ ¹«ÇÑÇÑ ¼±(à¼), ³¡¾ø´Â ÀÚºñ, ºñÇÒ µ¥ ¾ø´Â ÁöÇý, ¼þ°íÇÑ ¼ºÇ°ÀÌ ´ã±ä,
³¡¾ø´Â Áø½ÇÀÇ ¸ð½À Àüü°¡ ´õ¿í ÆîÃÄÁö´Â °ÍÀ» º¸°í ¿ì¸®´Â ¾î¿ ÁÙ ¸ð¸¥´Ù.
1:4.5 (26.7) ½ÅÀÇ ½Åºñ´Â
À¯ÇÑÀÚ¿Í ¹«ÇÑÀÚ, ÀϽÃÀûÀÎ ÀÚ¿Í ¿µ¿øÇÑ ÀÚ, ½Ã°øÀÇ Àΰ£°ú ¿ìÁÖ Ã¢Á¶ÀÚ, ¹°ÁúÀÎ ÀÚ¿Í ¿µÀûÀÎ ÀÚ, »ç¶÷ÀÇ ºÒ¿ÏÀü°ú
ÆÄ¶ó´ÙÀ̽º ½ÅÀÇ ¿ÏÀü »çÀÌ¿¡ º»·¡ºÎÅÍ Á¸ÀçÇÏ´Â Â÷ÀÌ¿¡ ÀÖ´Ù. ¾î¶² Àΰ£¿¡°Ôµµ, ½ÅÀÌ ÂüµÇ°í ¾Æ¸§´ä°í ¼±ÇÑ ¼ºÁúÀ»
¿µÀûÀ¸·Î ±ú´Ý´Â Àΰ£ÀÇ ´É·ÂÀÌ ÇѲ¯ ¹ÌÄ¡´Â µ¥±îÁö, ¸ðµÎ¸¦ »ç¶ûÇÏ´Â Çϳª´ÔÀº ¾î±è¾øÀÌ ½º½º·Î¸¦ ³ªÅ¸³½´Ù.
1:4.6 (27.1) ¿Â ¿ìÁÖÀÇ
¾î´À ±¸Ã¼, ¾î´À ¼¼°è¿¡ »ç´Â ¾î¶² ¿µ Á¸À糪 ¾î¶² ÇÊ»ç Àΰ£¿¡°Ôµµ, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ±×·¯ÇÑ ¿µ Á¸Àç¿Í ±×·¯ÇÑ
ÇÊ»çÀÚ°¡ Çì¾Æ¸®°í ÀÌÇØÇÒ ¼ö ÀÖ´Â, ÀÎÀÚÇÏ°í ½Å¼ºÇÑ ÀÚ¾ÆÀÇ ÀüºÎ¸¦ µå·¯³½´Ù. ¿µÀûÀÌµç ¹°ÁúÀ̵ç, Çϳª´ÔÀº ¼º°ÝÀÚ¸¦
Â÷º°ÇÏ´Â ºÐÀÌ ¾Æ´Ï´Ù. ¿ìÁÖÀÇ ¾î¶² ¾ÆÀ̰¡ ¾î¶² ÁÖ¾îÁø ¼ø°£¿¡ ½ÅÀÇ °è½ÉÀ» ´©¸®´õ¶óµµ, ±× °è½ÉÀº ¿ÀÁ÷ ±×·¯ÇÑ
Àΰ£ÀÌ ¹°ÁúÀ» ÃÊ¿ùÇÏ´Â ¼¼°è°¡ ¿µÀû »ç½ÇÀÓÀ» ¹Þ¾ÆµéÀ̰í Çì¾Æ¸®´Â ´É·Â¿¡ µû¶ó¼¸¸ ÇÑÁ¤µÈ´Ù.
1:4.7 (27.2) Àΰ£ÀÇ ¿µÀû
üÇè¿¡ ÀÖ´Â ½Çü·Î¼, Çϳª´ÔÀº ½Åºñ°¡ ¾Æ´Ï´Ù. ¿µ ¼¼°èÀÇ ½ÇüµéÀ» ¹°Áú °è±ÞÀÇ ¹°ÁúÀû Áö¼º¿¡°Ô ½±°Ô ¼³¸íÇÏ·Á°í
½ÃµµÇÒ ¶§ ½Åºñ°¡ »ý±ä´Ù. ½Åºñ°¡ ¾ÆÁÖ ¹Ì¹¦ÇÏ°í ±í¾î¼, ¿ÀÁ÷ Çϳª´ÔÀ» ¾Æ´Â ÇÊ»çÀÚÀÇ ¹ÏÀ½ÀÇ ÈûÀ¸·Î, À¯ÇÑÀÚ°¡
¹«ÇÑÀÚ¸¦ ÀνÄÇÏ´Â ±âÀû(Ðôîç), ½Ã°øÀÇ ¹°Áú ¼¼°è¿¡¼ ÁøÈÇÏ´Â ÇÊ»çÀÚ°¡ ¿µ¿øÇÑ Çϳª´ÔÀ» Çì¾Æ¸®´Â öÇÐÀû ±âÀûÀ»,
ÀÏÀ¸Å³ ¼ö ÀÖ´Ù.
¡ãTop
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4. The Mystery of God
1:4.1 The infinity of the
perfection of God is such that it eternally constitutes him
mystery. And the greatest of all the unfathomable mysteries
of God is the phenomenon of the divine indwelling of mortal
minds. The manner in which the Universal Father sojourns with
the creatures of time is the most profound of all universe mysteries;
the divine presence in the mind of man is the mystery of mysteries.
1:4.2 The physical bodies of mortals are " the temples
of God. " Notwithstanding that the Sovereign Creator Sons
come near the creatures of their inhabited worlds and "
draw all men to themselves "; though they " stand
at the door " of consciousness " and knock "
and delight to come in to all who will " open the doors
of their hearts "; although there does exist this intimate
personal communion between the Creator Sons and their mortal
creatures, nevertheless, mortal men have something from God
himself which actually dwells within them; their bodies are
the temples thereof.
1:4.3 When you are through down here, when your course has been
run in temporary form on earth, when your trial trip in the
flesh is finished, when the dust that composes the mortal tabernacle
" returns to the earth whence it came "; then, it
is revealed, the indwelling " Spirit shall return to God
who gave it. " There sojourns within each moral being of
this planet a fragment of God, a part and parcel of divinity.
It is not yet yours by right of possession, but it is designedly
intended to be one with you if you survive the mortal existence.
1:4.4 We are constantly confronted with this mystery of God;
we are nonplused by the increasing unfolding of the endless
panorama of the truth of his infinite goodness, endless mercy,
matchless wisdom, and superb character.
1:4.5 The divine mystery consists in the inherent difference
which exists between the finite and the infinite, the temporal
and the eternal, the time-space creature and the Universal Creator,
the material and the spiritual, the imperfection of man and
the perfection of Paradise Deity. The God of universal love
unfailingly manifests himself to every one of his creatures
up to the fullness of that creature's capacity to spiritually
grasp the qualities of divine truth, beauty, and goodness.
1:4.6 To every spirit being and to every mortal creature in
every sphere and on every world of the universe of universes,
the Universal Father reveals all of his gracious and divine
self that can be discerned or comprehended by such spirit beings
and by such mortal creatures. God is no respecter of persons,
either spiritual or material. The divine presence which any
child of the universe enjoys at any given moment is limited
only by the capacity of such a creature to receive and to discern
the spirit actualities of the supermaterial world.
1:4.7 As a reality in human spiritual experience God is not
a mystery. But when an attempt is made to make plain the realities
of the spirit world to the physical minds of the material order,
mystery appears: mysteries so subtle and so profound that only
the faith-grasp of the God-knowing mortal can achieve the philosophic
miracle of the recognition of the Infinite by the finite, the
discernment of the eternal God by the evolving mortals of the
material worlds of time and space.
|
5.
¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼º°Ý
1:5.1 (27.3) Çϳª´ÔÀÌ À§´ëÇÑ °Í,
¹«ÇÑÇÑ °Í¸¸ º¸°í ±×ÀÇ ¼º°ÝÀ» Èñ¹ÌÇÏ°Ô º¸°Å³ª °£°úÇÏÁö ¸»¶ó. ¡°±Í¸¦ ¸¸µé·Á°í °èȹÇÑ ºÐÀÌ, ¸ø µéÀ¸½Ç±î?
´«À» ¸¸µç ºÐÀÌ, ¸ø º¸½Ç±î?¡± ¿ìÁÖÀÇ ¾Æ¹öÁö´Â °¡Àå ³ôÀº ½Å´Ù¿î ¼º°ÝÀÚÀÌ´Ù. ±×´Â ¸ðµç âÁ¶ Àü¿ª¿¡ °ÉÃÄ,
¼º°ÝÀÇ ±â¿øÀÌ¿ä ¿î¸íÀÌ´Ù. Çϳª´ÔÀº ¹«ÇÑÇÏ°í ¼º°ÝÀ» °¡Á³À¸¸ç, ¹«ÇÑÇÑ ¼º°ÝÀÚÀÌ´Ù. ±×ÀÇ ¸öÀÌ ¹«ÇÑÇÏ¿© À¯ÇÑÇÑ
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1:5.2 (27.4) Çϳª´ÔÀº Àΰ£ÀÇ ¸Ó¸®°¡ ÀÌÇØÇÏ´Â °Í°ú °°Àº ¼º°ÝÀÚº¸´Ù ÈξÀ Å©´Ù. ¾î¶² °¡´ÉÇÑ ÃÊ¿ù
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ÀÌ·ç¾îÁ³±â ¶§¹®ÀÌ´Ù. ¹°Áú Àΰ£ÀÇ °¡´ÉÇÑ ÃÖ°íÀÇ ¿ìÁÖ Ã¢Á¶ÀÚ °³³äÀº, ½Å´Ù¿î ¼º°ÝÀÚ°³³ä, ÀÌ ³ôÀº °³³äÀÇ ¿µÀû
ÀÌ»ó¿¡ ´ã°Ü ÀÖ´Ù. ±×·¯¹Ç·Î Çϳª´ÔÀº Àΰ£ÀÇ ¼º°ÝÀÚ °³³äº¸´Ù ÈξÀ ³ôÀº °ÍÀÌ Æ²¸²¾øÀ½À» ³ÊÈñ°¡ ¾ËÁöµµ ¸ð¸£Áö¸¸,
¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿µ¿ø¤ý¹«ÇÑÇϸç, ÂüµÇ°í ¼±ÇÏ°í ¾Æ¸§´Ù¿î ¼º°ÝÀÚº¸´Ù ¸øÇÑ ¾î¶² °Íµµ µµÀúÈ÷ µÉ ¼ö ¾ø´Ù´Â °ÍÀ»
³ÊÈñ´Â ¶È°°ÀÌ Àß ¾È´Ù.
1:5.3 (27.5) Çϳª´ÔÀº ¾î¶² Àΰ£µµ ÇÇÇÏ¿© ¼û¾î °è½ÃÁö ¾Ê´Â´Ù. ¼ö¸¹Àº °è±ÞÀÇ Á¸ÀçµéÀÌ ±×¸¦ °¡±îÀÌÇÒ
¼ö ¾ø´Â °ÍÀº Çϳª´ÔÀÌ ¡°¾î¶² ¹°Áú Àΰ£µµ °¡±îÀÌ ÇÒ ¼ö ¾ø´Â ºû ¾È¿¡ °ÅÇϱ⡱ ¶§¹®ÀÌ´Ù. ÁøÈÇÏ´Â ÇÊ»çÀÚÀÇ
¿ÏÀüÇØÁöÁö ¾ÊÀº Áö¼ºÀº ½Å¼ºÇÑ ¼º°ÝÀÚÀÇ ¾öû³ª°í Àå¾öÇÔÀ» ±ú´ÞÀ» ¼ö ¾ø´Ù. Çϳª´ÔÀº ¡°¼Õ¹Ù´ÚÀ¸·Î ¹Ù´Ù¸¦ Àç°í,
¼Õ»ÂÀ¸·Î ¿ìÁÖ¸¦ Àç½Ã³ªÀÌ´Ù. ±×´Â Áö±¸ÀÇ µÕ±Ù õÀå[1] À§¿¡ ¾ÉÀ¸½Ã°í, ÇÏ´ÃÀ» Ŀưó·³ ´ÃÀÌ°í °ÅÇÒ ¿ìÁַμ
ÇÏ´ÃÀ» ÆîÄ¡´Â ºÐÀ̷δÙ.¡± ¡°ÇÏ´Ã ³ôÀÌ ³× ´«À» µé¶ó. ´©°¡ ÀÌ ¸ðµÎ¸¦ Áö¾ú°í, ´©°¡ ÀúÈñÀÇ ¼¼°è¸¦ ¹øÈ£·Î
µå·¯³»¸ç, ÀúÈñ ¸ðµÎ¸¦ À̸§À¸·Î ºÎ¸£´Â°¡ º¼Áö¾î´Ù.¡± ±×·¡¼ ¡°ÁöÀ½¹ÞÀº »ç¹°Àº Çϳª´ÔÀÇ ºÒ°¡½Ã(ÜôʦãÊ)ÇÑ °ÍµéÀ»
ºÎºÐÀûÀ¸·Î ÀÌÇØÇÑ´Ù¡±´Â °ÍÀÌ Âü¸»ÀÌ´Ù. ¿À´Ã³¯, ³ÊÈñ óÁö ±×´ë·Î, Çϳª´ÔÀÇ ´Ù¾çÇÏ°í ´Ùä·Î¿î âÁ¶¸¦ ÅëÇØ¼,
±×¸®°í ±×ÀÇ ¿©·¯ ¾Æµé ¹× ±× ¼ö¸¹Àº ÇÏÀ§ Á¸ÀçµéÀÇ °è½Ã¿Í ºÀ»ç¸¦ ÅëÇØ¼, ³ÊÈñ´Â º¼ ¼ö ¾ø´Â Á¶¹°ÁÖ¸¦ ±ú´Þ¾Æ¾ß
ÇÑ´Ù.
1:5.4 (28.1) ¹°ÁúÀÎ ÇÊ»çÀÚ´Â ºñ·Ï Çϳª´ÔÀÇ ¸öÀ» º¼ ¼ö ¾ø´õ¶óµµ, ±×°¡ ¼º°ÝÀÚÀÎ °ÍÀ» È®½ÅÀ» °¡Áö°í
±â»µÇØ¾ß Çϸç, ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¼¼»óÀ» ³Ê¹« »ç¶ûÇØ¼ ±× ºñõÇÑ °Å¹Î¿¡°Ô ¿µ¿øÇÑ ¿µÀû Áøº¸ÀÇ ±æÀ» ¸¶·ÃÇÏ¿´°í,
¡°±×ÀÇ ÀÚ³àµéÀ» ¸Å¿ì ±â»µÇϽŴ١±´Â Áø½ÇÀ» ¹ÏÀ½À¸·Î ¹Þ¾Æµé¿©¾ß ÇÑ´Ù. ¿ÏÀüÇÏ°í ¿µ¿øÇϸç, »ç¶ûÀÌ ±í°í ¹«ÇÑÇÑ
âÁ¶ÀÚ ¼º°ÝÀ» ±¸¼ºÇÏ´Â ¼Ó¼º, Àΰ£À» ÃÊ¿ùÇÏ´Â ½Å´Ù¿î ¼Ó¼º Áß¿¡ Çϳªµµ, Çϳª´ÔÀº ¸ðÀÚ¶óÁö ¾Ê´Â´Ù.
1:5.5 (28.2) (ÃÊ¿ìÁÖ Á÷¿øÀ» Á¦¿ÜÇϰí) »ç¶÷ÀÌ »ç´Â ¼¼°èÀÇ ¾Æ¹öÁöÀÌÀÚ Áö¿ª ¿ìÁÖÀÇ ±ºÁÖÀÎ ÆÄ¶ó´ÙÀ̽º
âÁ¶ ¾ÆµéµéÀº º°µµ·Î Çϰí, ¿©·¯ Áö¿ª ¿ìÁÖ¿¡¼ Çϳª´ÔÀº ¸ö¼Ò, Áï °ÅÁÖÇÔÀ¸·Î ³ªÅ¸³ª´Â ÀûÀÌ ¾ø´Ù. Àΰ£ÀÇ
¹ÏÀ½ÀÌ ¿ÏÀüÇÏ´Ù¸é, âÁ¶ ¾ÆµéÀ» º¸¾ÒÀ» ¶§ ±×°¡ ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ º¸¾ÒÀ½À» È®½ÇÈ÷ ¾Ë °ÍÀÌ´Ù. ¾Æ¹öÁö¸¦ ãÀ¸¸é¼,
¾Æµé ¿Ü¿¡ ´Ù¸¥ À̸¦ º¸·Á°í ¿ä±¸ÇÏÁöµµ, ±â´ëÇÏÁöµµ ¾ÊÀ» °ÍÀÌ´Ù. ÇÊ»ç Àΰ£Àº ´ÜÁö ±×°¡ ¿ÏÀüÈ÷ ¿µÀ¸·Î º¯ÈµÇ°í
½ÇÁ¦·Î ÆÄ¶ó´ÙÀ̽º¿¡ ´Ù´Ù¸¦ ¶§±îÁö Çϳª´ÔÀ» º¼ ¼ö ¾øÀ» µû¸§ÀÌ´Ù.
1:5.6 (28.3) ÆÄ¶ó´ÙÀ̽º âÁ¶ ¾ÆµéµéÀÇ ¼ºÇ°Àº À§´ëÇÑ Ã¹Â° ±Ù¿ø Áß½ÉÀÇ ¹«ÇÑÇÑ ¼ºÇ°ÀÌ °¡Áø, º¸ÆíÀûÀ¸·Î
Àý´ëÀû ¹«Á¦ÇÑ ÀáÀ缺À» ´Ù Æ÷ÇÔÇÏÁö ¾ÊÁö¸¸, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¸ðµç ¸é¿¡¼ âÁ¶ ¾Æµéµé ¾È¿¡ ½Å¼ºÇÏ°Ô °è½Å´Ù.
¾Æ¹öÁö¿Í ±×ÀÇ ¾ÆµéµéÀº ÇϳªÀÌ´Ù. ¹Ì°¡¿¤ °è±ÞÀÇ ÀÌ ÆÄ¶ó´ÙÀ̽º ¾ÆµéµéÀº ¿ÏÀüÇÑ ¼º°ÝÀÚ¿ä, ¹àÀº ¾ÆÄ§º°À» ºñ·ÔÇÏ¿©
Áøº¸ÇÏ´Â µ¿¹°ÀÇ ÁøÈ¸¦ °ÅÄ¡´Â °¡Àå ºñõÇÑ Àΰ£¿¡ À̸£±â±îÁö, ¸ðµç Áö¿ª ¿ìÁÖ ¼º°ÝÀÚÀÇ ¿øº»ÀÌ µÇ±âµµ ÇÑ´Ù.
1:5.7 (28.4) Çϳª´ÔÀÌ ¾È °è½Ã°í ±×ÀÇ Å« Á᫐ ¼º°ÝÀÌ ¾ø´Ù¸é, ±¤´ëÇÑ ¿Â ¿ìÁÖ Àü¿ª¿¡ °ÉÃļ ¼º°ÝÀÚ°¡
Çϳªµµ ¾øÀ» °ÍÀÌ´Ù. Çϳª´ÔÀº ¼º°ÝÀÚÀÌ´Ù.
1:5.8 (28.5) Çϳª´ÔÀÌ ¿µ¿øÇÑ ÈûÀÌ¿ä, À§¾ö ÀÖ´Â °è½É, ÃÊ¿ùÀû ÀÌ»ó(×âßÌ), ¿µÈ·Î¿î ¿µÀε¥µµ,
ÀÌ ¸ðµç °ÍÀÌ¿ä, ¸ðµÎ¸¦ ¹«ÇÑÈ÷ ³Ñ´Âµ¥µµ, ±×´Â ÂüÀ¸·Î ¿µ¿øÈ÷, âÁ¶ÀÚÀÎ ¿ÏÀüÇÑ ¼º°ÝÀÚÀÌ´Ù. °ð Çϳª´ÔÀº ¡°ÀÌÇØÇÒ
¼ö ÀÖ°í ¶ÇÇÑ ´Ù¸¥ ÀÚ°¡ ±×¸¦ ÀÌÇØÇÒ ¼ö ÀÖÀ¸¸ç,¡± ¡°»ç¶ûÇÒ ¼ö ÀÖ°í »ç¶ûÀ» ¹ÞÀ» ¼ö ÀÖÀ¸¸ç,¡± ¿ì¸®¿¡°Ô Ä£±¸°¡
µÉ ¼ö ÀÖ´Â ºÐÀÌ´Ù. ÇÑÆí ´Ù¸¥ »ç¶÷µéÀÌ Çϳª´ÔÀÇ Ä£±¸ÀÎ °ÍÀ» ¿ì¸®°¡ ¾Æ´Â °Íó·³, ³ÊÈñµµ Ä£±¸ÀÎ °ÍÀ» ³²µéÀÌ
¾Ë ¼ö ÀÖ´Ù. Çϳª´ÔÀº Âü ¿µÀÌ¿ä ¿µÀû ½ÇüÀÌ´Ù.
1:5.9 (28.6) ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ±×ÀÇ ¿ìÁÖ¿¡ µÎ·ç µå·¯³ª´Â °ÍÀ» º¼ ¶§, ±×°¡ ¹«¼öÇÑ Àΰ£ ¾È¿¡ ±êµå½ÉÀ»
¿ì¸®°¡ Çì¾Æ¸± ¶§, ±×ÀÇ ±ºÁÖ ¾ÆµéµéÀÇ ¸ö ¾È¿¡ Çϳª´ÔÀÌ °è½ÉÀ» ¹Ù¶óº¼ ¶§, ¿©±âÀú±â, °¡±îÀÌ, ¸Ö¸®, ±×ÀÇ
½Å¼ºÇÑ °è½ÉÀ» ¿ì¸®°¡ °è¼Ó ´À³¥ ¶§, Çϳª´ÔÀÌ Ã¹Â° ¼º°ÝÀÚÀÓÀ» ÀǽÉÇϰųª Àǹ®À» °¡ÁöÁö ¸»ÀÚ. ÀÌ·¸°Ô ³Î¸®
¿ÂÅë ºÐ»êµÇ¾ú´Âµ¥µµ, Çϳª´ÔÀº Âü ¼º°ÝÀÚ·Î ³²¾Æ ÀÖ°í, ¿Â ¿ìÁÖ¿¡ µÎ·ç Èð¾îÁø ¼ö¾øÀÌ ¸¹Àº Àΰ£ ¹«¸®¿Í ¾ðÁ¦±îÁö³ª
Ä£È÷ ¿¬¶ôÀ» À¯ÁöÇÑ´Ù.
1:5.10 (28.7) ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¼º°ÝÀÚ¶ó´Â °ü³äÀº È®´ëµÈ Á»´õ Âü´Ù¿î Çϳª´Ô °³³äÀ̸ç, ÁÖ·Î °è½Ã¸¦
ÅëÇØ¼ Àηù¿¡°Ô ÀüÇØ ³»·Á¿Ô´Ù. ³í¸®, ÁöÇý, Á¾±³Àû üÇèÀº ¸ðµÎ Çϳª´ÔÀÌ ¼º°ÝÀÚÀÓÀ» °¡¸®Å°°í ¾Ï½ÃÇÏÁö¸¸,
À̸¦ ÀüÀûÀ¸·Î Á¤´çÈÇÏÁö ¸øÇÑ´Ù. ¾È¿¡ ±êµå´Â »ý°¢ Á¶ÀýÀÚÁ¶Â÷ ¼±(à»)ÀΰÝÀÌ´Ù. ¾î´À Á¾±³¶óµµ ±× Áø½Ç¼º°ú
¼º¼÷µµ´Â Çϳª´ÔÀÇ ¹«ÇÑÇÑ ¼º°Ý¿¡ ´ëÇÑ ±× Á¾±³ÀÇ °³³ä, ±×¸®°í ½ÅÀÌ Àý´ë·Î ÇϳªÀÓÀ» ÀÌÇØÇÏ´Â Á¤µµ¿¡ µû¶ó ³ô¾ÆÁø´Ù.
±×·¯¸é Çϳª´ÔÀÌ Çϳª¶ó´Â °³³äÀ» Á¾±³°¡ óÀ½À¸·Î Çü¼ºÇÑ µÚ¿¡, ¼º°ÝÀÚÀÎ ½Å °³³äÀº Á¾±³°¡ ¾ó¸¶³ª ¼º¼÷Çߴ°¡¸¦
Àç´Â ÀÚ°¡ µÈ´Ù.
1:5.11 (29.1) ¿ø½Ã Á¾±³´Â ÀΰÝÀ» °¡Áø ½ÅÀÌ ¸¹ÀÌ ÀÖ¾ú°í, ÀÌ ½ÅµéÀº »ç¶÷ÀÇ ¸ð½ÀÀ» µû¶ó ¸¸µé¾îÁ³´Ù.
°è½Ã(ÌöãÆ)´Â Çϳª´ÔÀÌ ¼º°ÝÀÚ¶ó´Â °³³äÀÌ Å¸´çÇÔÀ» È®ÀÎÇÑ´Ù. ÀÌ °³³äÀº ¿ÀÁ÷ ù° ±Ù¿øÀÌ ÀÖ´Ù°í °úÇÐÀûÀ¸·Î
°¡Á¤ÇØ¾ß °¡´ÉÇϸç, ¿ìÁÖÀÇ Çϳª¶ó´Â öÇÐ °ü³ä ¼Ó¿¡ Àӽ÷Π¾Ï½ÃµÇ¾úÀ» »ÓÀÌ´Ù. ¿À·ÎÁö ¼º°ÝÀڷμ Á¢±ÙÇÔÀ¸·Î
´©±¸³ª Çϳª´ÔÀÌ ÇϳªÀÓÀ» ºñ·Î¼Ò ÀÌÇØÇÒ ¼ö ÀÖ´Ù. ù° ±Ù¿ø Áß½ÉÀÌ ¼º°ÝÀÚÀÓÀ» ºÎÀÎÇÏ´Â °ÍÀº, »ç¶÷¿¡°Ô À¯¹°·Ð(êæÚªÖå)°ú
¹ü½Å·Ð, ÀÌ µÎ °¡Áö öÇÐÀû ±ÃÁö Áß¿¡ Çϳª¸¦ ¼±ÅÃÇÒ °ÍÀ» °¿äÇÑ´Ù.
1:5.12 (29.2) ½ÅÀ» ±íÀÌ »ý°¢ÇÒ ¶§, ¼º°ÝÀÚ °³³äÀº Çüü°¡ ÀÖ¾î¾ß ÇÑ´Ù´Â »ý°¢À» ¹þ¾î³ª¾ß ÇÑ´Ù.
¹°ÁúÀÎ ¸öÀº, »ç¶÷À̳ª Çϳª´ÔÀÇ ¼º°Ý¿¡ ¹Ýµå½Ã ÇÊ¿äÇÏÁö´Â ¾Ê´Ù. ÇüŰ¡ ÀÖ´Ù´Â À߸øÀº Àΰ£ öÇÐÀÇ µÎ ±Ø´Ü¿¡¼
³ªÅ¸³´Ù. À¯¹°·Ð¿¡¼´Â »ç¶÷ÀÌ Á×À» ¶§ ¸öÀ» ÀÒ¾î¹ö¸®´Ï±î »ç¶÷ÀÌ ¼º°ÝÀڷμ Á¸ÀçÇϱ⸦ ±×Ä£´Ù. ¹ü½Å·Ð¿¡¼ Çϳª´ÔÀº
À°Ã¼°¡ ¾øÀ¸´Ï±î, µû¶ó¼ ¼º°ÝÀÚ°¡ ¾Æ´Ï´Ù. ÃÊÀΰ£ Á¾·ùÀÇ Áøº¸ÇÏ´Â ¼º°ÝÀÚ´Â Áö¼º°ú ¿µÀÌ ¿¬ÇÕµÈ °¡¿îµ¥ Ȱµ¿ÇÑ´Ù.
1:5.13 (29.3) ¼º°ÝÀº ´Ü¼øÈ÷ Çϳª´ÔÀÇ ÇÑ ¼Ó¼ºÀÌ ¾Æ´Ï´Ù. ¼º°ÝÀº Á¶Á¤µÈ ¹«ÇÑÇÑ ¼ºÇ°°ú ÅëÀÏµÈ ½ÅÀÇ
¶æ ÀüºÎ¸¦ ´ëÇ¥Çϸç, ÀÌÀÇ ¿ÏÀüÇÑ Ç¥ÇöÀº ¿µ¿ø ¼Ó¿¡, ±×¸®°í º¸ÆíÀûÀ¸·Î µå·¯³´Ù. ÃÖ»óÀÇ Àǹ̿¡¼, ¼º°ÝÀº
Çϳª´ÔÀÌ ¿Â ¿ìÁÖ¿¡°Ô ÁÖ´Â °è½ÃÀÌ´Ù.
1:5.14 (29.4) Çϳª´ÔÀÌ ¿µ¿ø¤ý¹«ÇÑÇÏ°í º¸Æí¤ýÀý´ëÀûÀ̴ϱî, Çϳª´ÔÀÇ Áö½ÄÀº ÀÚ¶ó°Å³ª ÁöÇý°¡ ´ÃÁö ¾Ê´Â´Ù.
Çϳª´ÔÀº À¯ÇÑÇÑ Àΰ£ÀÌ ÃßÃøÇϰųª ÀÌÇØÇÏ´Â °Íó·³ °æÇèÀ» ¾òÁö ¾Ê´Â´Ù. ±×·¯³ª ÀÚ½ÅÀÇ ¿µ¿øÇÑ ¼º°Ý Å׵θ® ¾È¿¡¼,
Çϳª´ÔÀº ÀÚ¾Æ ½ÇÇöÀ» °è¼Ó È®´ëÇϸç, À̰ÍÀº ¾î¶² ¸é¿¡¼, ÁøÈ ¼¼°è¿¡¼ À¯ÇÑÇÑ Àΰ£ÀÌ »õ·Î¿î °æÇèÀ» °Þ´Â
°Í°ú °ßÁÙ ¸¸ÇÏ°í ±×¿Í ºñ½ÁÇÏ´Ù.
1:5.15 (29.5) ³ÐÀº ¿ìÁÖ¿¡ ½ÅÀÇ µµ¿òÀ» ¹Þ¾Æ Çϴÿ¡ ¿µÀûÀ¸·Î ¿ÏÀüÇÑ ¼¼°èµé·Î ¿Ã¶ó°¡±â¸¦ Ãß±¸ÇÏ´Â,
¸ðµç ºÒ¿ÏÀüÇÑ È¥ÀÌ °Þ´Â ÀÎ°Ý ÅõÀï¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ Á÷Á¢ Âü¿©ÇÏ´Â °ÍÀÌ »ç½ÇÀÌ ¾Æ´Ï¶ó¸é, ¹«ÇÑÇÑ Çϳª´ÔÀÇ
Àý´ëÀû ¿ÏÀü¼ºÀº ±×·Î ÇÏ¿©±Ý Á¶°Ç ¾ø´Â ÃÖÁ¾ÀÇ ¿ÏÀü¿¡ ²ûÂïÇÑ Á¦¾àÀ» ¹Þ°Ô ¸¸µé °ÍÀÌ´Ù. ¿Â ¿ìÁÖ¿¡ µÎ·ç, ¾î¶²
¿µ Á¸Àç¿Í ¾î¶² ÇÊ»ç Àΰ£ÀÌ °Þ´Â ÀÌ Áøº¸Çϴ üÇèµµ, ²÷ÀÓ¾ø´Â ÀÚ¾Æ ½ÇÇö ¼öÁØ, °áÄÚ ±×Ä¡Áö ¾Ê´Â ½ÅÀÇ ¿µ¿ª¿¡¼,
¾Æ¹öÁöÀÇ ´Ã È®´ëµÇ´Â ½Å ÀǽÄ(ëòãÛ)ÀÇ ÀϺΰ¡ µÈ´Ù.
1:5.16 (29.6) À̰ÍÀº ±ÛÀÚ ±×´ë·Î Âü¸»ÀÌ´Ù, ¡°³ÊÈñ°¡ ¾î¶² °íÅëÀ» ¹Þ¾Æµµ ±×°¡ °íÅëÀ» ¹ÞÀ¸¸ç,¡±
¡°³ÊÈñ°¡ ¾î¶² ½Â¸®¸¦ ¾ò¾îµµ, ±×µµ ³ÊÈñ ¾È¿¡¼ ³ÊÈñ¿Í ÇÔ²² ½Â¸®¸¦ °ÅµÎ´À´Ï¶ó.¡± Çϳª´ÔÀÇ ¼±(à»)ÀΰÝÀÎ ½Å¼ºÇÑ
¿µÀº ³ÊÀÇ ½ÇÁ¦ ÀϺÎÀÌ´Ù. ÆÄ¶ó´ÙÀ̽º ¼¶Àº ¿Â ¿ìÁÖ¿¡¼ »ý±â´Â ¸ðµç ¹°¸®Àû º¯È¿¡ ¹ÝÀÀÇÑ´Ù. ¿µ¿øÇÑ ¾ÆµéÀº
¸ðµç âÁ¶ÀÇ ¿µÀû Ãæµ¿À» ´ã°í, ÇÕµ¿ ÇàÀ§ÀÚ´Â ÆØÃ¢ÇÏ´Â ¿ìÁÖÀÇ ¸ðµç Áö¼º Ç¥ÇöÀ» Æ÷ÇÔÇÑ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö´Â
ÁøÈÇÏ´Â ½Ã°ø ¿ìÁÖ Àüü¿¡¼ ¸ðµç °³Ã¼¤ýÁ¸Àç¤ý¼º°ÝÀÚÀÇ È®´ëµÇ´Â Áö¼º°ú ÇÏ´Ã °¡´Â ¿µµéÀÇ Áøº¸ÇÏ´Â ÅõÀï¿¡¼,
¸ðµç °³ÀÎÀû °æÇèÀ» ½ÅÀ¸·Î¼ Ãæ¸¸È÷ ÀǽÄÇÔÀ» ±ú´Ý´Â´Ù. ¡°¿ì¸® ¸ðµÎ°¡ ±× ºÐ ¾È¿¡¼ »ì°í ¿òÁ÷ÀÌ°í ¿ì¸®ÀÇ Á¸À縦
°¡Áö±â¡± ¶§¹®¿¡ ÀÌ ¸ðµÎ°¡ ±ÛÀÚ ±×´ë·Î Âü¸»ÀÌ´Ù.
°¢ÁÖ[1] 1:5.3 µÕ±ÙõÀå : µÕ±Ù Çϴà õÀå¿¡ º°µéÀÌ ºÙ¾î
ÀÖ´Ù°í »ý°¢µÈ ½Ã´ë¿¡ ¾²ÀΠǥÇö (circle of the earth).
¡ãTop
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5. Personality
of the Universal Father
1:5.1 Do not permit the magnitude of God,
his infinity, either to obscure or eclipse his personality.
" He who planned the ear, shall he not hear? He who formed
the eye, shall he not see? " The Universal Father is
the acme of divine personality; he is the origin and destiny
of personality throughout all creation. God is both infinite
and personal; he is an infinite personality. The Father is
truly a personality, notwithstanding that the infinity of
his person places him forever beyond the full comprehension
of material and finite beings.
1:5.2 God is much more than a personality as personality is
understood by the human mind; he is even far more than any
possible concept of a superpersonality. But it is utterly
futile to discuss such incomprehensible concepts of divine
personality with the minds of material creatures whose maximum
concept of the reality of being consists in the idea and ideal
of personality. The material creature's highest possible concept
of the Universal Creator is embraced within the spiritual
ideals of the exalted idea of divine personality. Therefore,
although you may know that God must be much more than the
human conception of personality, you equally well know that
the Universal Father cannot possibly be anything less than
an eternal, infinite, true, good, and beautiful personality.
1:5.3 God is not hiding from any of his creatures. He is unapproachable
to so many orders of beings only because he " dwells
in a light which no material creature can approach. "
The immensity and grandeur of the divine personality is beyond
the grasp of the unperfected mind of evolutionary mortals.
He " measures the waters in the hollow of his hand, measures
a universe with the span of his hand. It is he who sits on
the circle of the earth, who stretches out the heavens as
a curtain and spreads them out as a universe to dwell in.
" " Lift up your eyes on high and behold who has
created all these things, who brings out their worlds by number
and calls them all by their names "; and so it is true
that " the invisible things of God are partially understood
by the things which are made. " Today, and as you are,
you must discern the invisible Maker through his manifold
and diverse creation, as well as through the revelation and
ministration of his Sons and their numerous subordinates.
1:5.4 Even though material mortals cannot see the person of
God, they should rejoice in the assurance that he is a person;
by faith accept the truth which portrays that the Universal
Father so loved the world as to provide for the eternal spiritual
progression of its lowly inhabitants; that he " delights
in his children. " God is lacking in none of those superhuman
and divine attributes which constitute a perfect, eternal,
loving, and infinite Creator personality.
1:5.5 In the local creations (excepting the personnel of the
superuniverses) God has no personal or residential manifestation
aside from the Paradise Creator Sons who are the fathers of
the inhabited worlds and the sovereigns of the local universes.
If the faith of the creature were perfect, he would assuredly
know that when he had seen a Creator Son he had seen the Universal
Father; in seeking for the Father, he would not ask nor expect
to see other than the Son. Mortal man simply cannot see God
until he achieves completed spirit transformation and actually
attains Paradise.
1:5.6 The natures of the Paradise Creator Sons do not encompass
all the unqualified potentials of the universal absoluteness
of the infinite nature of the First Great Source and Center,
but the Universal Father is in every way divinely present
in the Creator Sons. The Father and his Sons are one. These
Paradise Sons of the order of Michael are perfect personalities,
even the pattern for all local universe personality from that
of the Bright and Morning Star down to the lowest human creature
of progressing animal evolution.
1:5.7 Without God and except for his great and central person,
there would be no personality throughout all the vast universe
of universes. God is personality.
1:5.8 Notwithstanding that God is an eternal power, a majestic
presence, a transcendent ideal, and a glorious spirit, though
he is all these and infinitely more, nonetheless, he is truly
and everlastingly a perfect Creator personality, a person
who can " know and be known, " who can " love
and be loved, " and one who can befriend us; while you
can be known, as other humans have been known, as the friend
of God. He is a real spirit and a spiritual reality.
1:5.9 As we see the Universal Father revealed throughout his
universe; as we discern him indwelling his myriads of creatures;
as we behold him in the persons of his Sovereign Sons; as
we continue to sense his divine presence here and there, near
and afar, let us not doubt nor question his personality primacy.
Notwithstanding all these far-flung distributions, he remains
a true person and everlastingly maintains personal connection
with the countless hosts of his creatures scattered throughout
the universe of universes.
1:5.10 The idea of the personality of the Universal Father
is an enlarged and truer concept of God which has come to
mankind chiefly through revelation. Reason, wisdom, and religious
experience all infer and imply the personality of God, but
they do not altogether validate it. Even the indwelling Thought
Adjuster is prepersonal. The truth and maturity of any religion
is directly proportional to its concept of the infinite personality
of God and to its grasp of the absolute unity of Deity. The
idea of a personal Deity becomes, then, the measure of religious
maturity after religion has first formulated the concept of
the unity of God.
1:5.11 Primitive religion had many personal gods, and they
were fashioned in the image of man. Revelation affirms the
validity of the personality concept of God which is merely
possible in the scientific postulate of a First Cause and
is only provisionally suggested in the philosophic idea of
Universal Unity. Only by personality approach can any person
begin to comprehend the unity of God. To deny the personality
of the First Source and Center leaves one only the choice
of two philosophic dilemmas: materialism or pantheism.
1:5.12 In the contemplation of Deity, the concept of personality
must be divested of the idea of corporeality. A material body
is not indispensable to personality in either man or God.
The corporeality error is shown in both extremes of human
philosophy. In materialism, since man loses his body at death,
he ceases to exist as a personality; in pantheism, since God
has no body, he is not, therefore, a person. The superhuman
type of progressing personality functions in a union of mind
and spirit.
1:5.13 Personality is not simply an attribute of God; it rather
stands for the totality of the co-ordinated infinite nature
and the unified divine will which is exhibited in eternity
and universality of perfect expression. Personality, in the
supreme sense, is the revelation of God to the universe of
universes.
1:5.14 God, being eternal, universal, absolute, and infinite,
does not grow in knowledge nor increase in wisdom. God does
not acquire experience, as finite man might conjecture or
comprehend, but he does, within the realms of his own eternal
personality, enjoy those continuous expansions of self-realization
which are in certain ways comparable to, and analogous with,
the acquirement of new experience by the finite creatures
of the evolutionary worlds.
1:5.15 The absolute perfection of the infinite God would cause
him to suffer the awful limitations of unqualified finality
of perfectness were it not a fact that the Universal Father
directly participates in the personality struggle of every
imperfect soul in the wide universe who seeks, by divine aid,
to ascend to the spiritually perfect worlds on high. This
progressive experience of every spirit being and every mortal
creature throughout the universe of universes is a part of
the Father's ever-expanding Deity-consciousness of the never-ending
divine circle of ceaseless self-realization.
1:5.16 It is literally true: " In all your afflictions
he is afflicted. " " In all your triumphs he triumphs
in and with you. " His prepersonal divine spirit is a
real part of you. The Isle of Paradise responds to all the
physical metamorphoses of the universe of universes; the Eternal
Son includes all the spirit impulses of all creation; the
Conjoint Actor encompasses all the mind expression of the
expanding cosmos. The Universal Father realizes in the fullness
of the divine consciousness all the individual experience
of the progressive struggles of the expanding minds and the
ascending spirits of every entity, being, and personality
of the whole evolutionary creation of time and space. And
all this is literally true, for " in Him we all live
and move and have our being.
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6.
¿ìÁÖÀÇ ¼º°ÝÀÚ
1:6.1 (29.7)
Àΰ£ÀÇ ¼º°ÝÀº, ½Å¼ºÇÑ Ã¢Á¶ ¼º°ÝÀÚ°¡ ½Ã°£°ú °ø°£¿¡ ´øÁö´Â ¸ð½ÀÀÇ ±×¸²ÀÚÀÌ´Ù. ¾î¶°ÇÑ »ç½ÇÀÌ¶óµµ ±× ±×¸²ÀÚ¸¦
°Ë»çÇØ¼´Â ÃæºÐÈ÷ ÀÌÇØÇÒ ¼ö ¾ø´Ù. Âü ¾Ë¸ÍÀÌ¿¡ µû¶ó¼ ±×¸²ÀÚ¸¦ Ç®ÀÌÇØ¾ß ÇÑ´Ù.
1:6.2 (30.1) Çϳª´ÔÀº °úÇп¡
´ëÇÏ¿© ¿øÀÎÀÌ¿ä, öÇп¡ ´ëÇÏ¿© °³³äÀÌ¿ä, Á¾±³¿¡ ´ëÇÏ¿© ¼º°ÝÀÚ¿ä, ¾Æ´Ï »ç¶ûÀÇ ÇÏ´Ã ¾Æ¹öÁöÀ̱⵵ ÇÏ´Ù. Çϳª´ÔÀº
°úÇÐÀÚ¿¡°Ô ½ÃÃÊÀÇ ¹°·ÂÀÌ¿ä, öÇÐÀÚ¿¡°Ô ÅëÀÏÀÇ °¡Á¤(Ê£ïÒ)ÀÌ¿ä, Á¾±³°¡¿¡°Ô »ì¾Æ ÀÖ´Â ¿µÀû üÇèÀÌ´Ù. ¿ìÁÖÀÇ
¾Æ¹öÁöÀÇ ¼º°Ý¿¡ ´ëÇÑ »ç¶÷ÀÇ ºÎÀû´çÇÑ °³³äÀº ¿ÀÁ÷ ¿ìÁÖ¿¡¼ »ç¶÷ÀÌ ¿µÀûÀ¸·Î ÀüÁøÇØ¾ß °³¼±µÉ ¼ö ÀÖ°í, ¿À·ÎÁö
½Ã°øÀÇ ¼ø·ÊÀÚ°¡ ÆÄ¶ó´ÙÀ̽º¿¡ »ì¾Æ °è½Å Çϳª´ÔÀÇ ½Å¼ºÇÑ Ç°¿¡ ¸¶Ä§³» À̸¦ ¶§¿¡¾ß ÂüÀ¸·Î ÀûÀýÇÏ°Ô µÉ °ÍÀÌ´Ù.
1:6.3 (30.2) Çϳª´Ô°ú »ç¶÷ÀÌ
ÆÄ¾ÇÇÏ´Â Á¤¹Ý´ëÀÇ ¼º°ÝÀÚ °üÁ¡µéÀ» °áÄÚ °£°úÇÏÁö ¸»¶ó. Àΰ£Àº À¯ÇÑÇÑ ÀÚ¸®¿¡¼ ¹«ÇÑÇÑ °ÍÀ» ¹Ù¶óº¸¸é¼ ¼º°ÝÀÚ¸¦
º¸°í ÀÌÇØÇϸç, Çϳª´ÔÀº ¹«ÇÑÇÑ ÀÚ¸®¿¡¼ À¯ÇÑÀ» ¹Ù¶óº»´Ù. »ç¶÷Àº °¡Àå ³·Àº Á¾·ùÀÇ ¼º°ÝÀ» ¼ÒÀ¯Çϰí, Çϳª´ÔÀº
°¡Àå ³ôÀº ¼º°Ý, ¾Æ´Ï ÃÖ»ó¤ý±Ã±Ø¤ýÀý´ë ¼º°ÝÀ» ¼ÒÀ¯ÇÑ´Ù. ±×·¯¹Ç·Î ½Å´Ù¿î ¼º°Ý¿¡ ´ëÇÑ »ó±Þ °³³äÀº, Àΰݿ¡
´ëÇÑ °³¼±µÈ °ü³äÀÌ, ƯÈ÷ âÁ¶ ¾Æµé ¹Ì°¡¿¤ÀÌ À¯¶õ½Ã¾Æ¿¡ ÀÚ½ÅÀ» ¼ö¿©ÇÑ »ý¾Ö¿¡¼ Àΰ£´ä°í ½Å´Ù¿î ¼º°ÝÀÌ ´õ¿í
Àß µå·¯³¯ ¶§±îÁö, ÂüÀ»¼º ÀÖ°Ô ±â´Ù·Á¾ß Çß´Ù.
1:6.4 (30.3) ÇÊ»çÀÚÀÇ Áö¼º¿¡
±êµå´Â ½ÅÀÇ ¼±(à»)ÀÎ°Ý ¿µÀº, ¹Ù·Î ±× °è½É ¼Ó¿¡ ¿µÀÌ ½ÇÁ¦·Î Á¸ÀçÇѴٴ Ÿ´çÇÑ Áõ¸íÀ» Áö´Ï°í ÀÖÁö¸¸, ½Å
¼º°ÝÀÚ °³³äÀº ¿ÀÁ÷ °³ÀÎÀÇ ÁøÁ¤ÇÑ Á¾±³Àû üÇèÀ¸·Î ¾ò´Â ¿µÀû ÅëÂû·ÂÀ¸·Î¸¸ °Ü¿ì ÆÄ¾ÇÇÒ ¼ö ÀÖ´Ù. Àΰ£ÀÌµç ½ÅÀ̵ç,
¾î¶² ¼º°ÝÀÚ¶óµµ, ±×ÀÇ ´ë¿Ü ¹ÝÀÀÀ̳ª ¹°ÁúÀû °è½É°ú ¾ÆÁÖ º°µµ·Î, ´Ù¸¥ ÀÚ°¡ ±×¸¦ ÀÌÇØÇÏ°í ÆÄ¾ÇÇÒ ¼ö ÀÖ´Ù.
1:6.5 (30.4) ¾î´À Á¤µµ
ºñ½ÁÇÑ µµ´ö°ú ¿µÀû Á¶È´Â µÎ »ç¶÷ÀÇ Ä£±¸ °ü°è¿¡ ÇʼöÀÌ´Ù. »ç¶÷À» »ç¶ûÇÏ´Â ÀΰÝÀÚ´Â »ç¶ûÀÌ ¾ø´Â ÀÚ¿¡°Ô µµÀúÈ÷
½º½º·Î¸¦ µå·¯³¾ ¼ö ¾ø´Ù. ½Å´Ù¿î ¼º°ÝÀÚ¸¦ ¾Ë·Á°í Á¢±ÙÇÏ´Â °ÍÁ¶Â÷ »ç¶÷ÀÇ ¸ðµç ÀÎ°Ý Àç»êÀ» ±× ³ë·Â¿¡ ¿ÂÅë
°Å·èÇÏ°Ô ¹ÙÃÄ¾ß ÇÑ´Ù. ¸¶À½ ³»Å°Áö ¾Ê´Â ºÎºÐÀû Çå½ÅÀº ¼Ò¿ëÀÌ ¾øÀ» °ÍÀÌ´Ù.
1:6.6 (30.5) »ç¶÷ÀÌ Ã¶ÀúÈ÷
ÀÚ½ÅÀ» ÀÌÇØÇÏ°í µ¿·áµéÀÇ ÀÎ°Ý °¡Ä¡¸¦ Çì¾Æ¸®°Ô µÉ¼ö·Ï »ç¶÷Àº ´õ¿í ÃÖÃÊÀÇ ¼º°ÝÀÚ¸¦ ¸÷½Ã ¾Ë°í ½Í¾î Çϸç, Çϳª´ÔÀ»
ÀÌÇØÇÏ´Â ±×·¯ÇÑ Àΰ£Àº °¥¼ö·Ï ´õ ÁøÁöÇÏ°Ô ÃÖÃÊÀÇ ¼º°ÝÀÚó·³ µÇ·Á°í ¾Ö¾µ °ÍÀÌ´Ù. ³ÊÈñ´Â Çϳª´Ô¿¡ ´ëÇÑ °ßÇØ¸¦
³íÀÇÇÒ ¼ö ÀÖÁö¸¸, Çϳª´Ô°ú °¡Áö´Â üÇè, Çϳª´Ô ¾È¿¡ Àִ üÇèÀº, Àΰ£ÀÇ ¸ðµç ³íÀï°ú ´Ü¼øÇÑ ÁöÀû ³í¸®¸¦
¶Ù¾î³Ñ°í, ÁöÀû ³í¸®·Î Çì¾Æ¸± ¼ö ¾ø´Ù. Çϳª´ÔÀ» ¾Æ´Â »ç¶÷Àº ºÒ½ÅÀÚ¿¡°Ô È®½ÅÀ» ÁÖ·Á´Â °ÍÀÌ ¾Æ´Ï¶ó, ¹Ï´Â
ÀÚ¸¦ ±³È½ÃŰ°í ¼·Î ¸¸Á·À» ¾òÀ¸·Á°í ÀÚ±âÀÇ ¿µÀû üÇèÀ» ¹¦»çÇÑ´Ù.
1:6.7 (30.6) ¿ìÁÖ¸¦ ÀÌÇØÇÒ
¼ö ÀÖ´Ù, ¿ìÁÖ°¡ ÀÌÇØ °¡´ÉÇÏ´Ù°í °¡Á¤ÇÏ´Â °ÍÀº °ð Áö¼ºÀÌ ¿ìÁÖ¸¦ ¸¸µé°í ¼º°ÝÀÚ°¡ ¿ìÁÖ¸¦ °ü¸®ÇÑ´Ù°í °¡Á¤ÇÏ´Â
°ÍÀÌ´Ù. »ç¶÷ÀÇ Áö¼ºÀº ¿À·ÎÁö, Àΰ£À̵ç ÃÊÀΰ£À̵ç, ´Ù¸¥ Áö¼ºÀÇ Áö¼º Çö»óÀ» ÀÌÇØÇÒ ¼ö ÀÖ´Ù. »ç¶÷ÀÇ ÀΰÝÀÌ
¿ìÁÖ¸¦ üÇèÇÒ ¼ö ÀÖ´Ù¸é, ±× ¿ìÁÖ¿¡ ¾îµò°¡, ½ÅÀÇ Áö¼º°ú ½ÇÁ¦ ¼º°ÝÀÚ°¡ °¨Ãß¾îÁ® ÀÖ´Ù.
1:6.8 (30.7) Çϳª´ÔÀº ¿µÀÌ¿ä, ¿µ ¼º°ÝÀÚÀÌ´Ù. »ç¶÷µµ ¿µÀÌ´Ù¡ªÀáÀç ¿µ ¼º°ÝÀÚÀÌ´Ù. ³ª»ç·¿ ¿¹¼ö´Â
Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼, ÀÌ ¿µ ¼º°ÝÀÚÀÇ ÀáÀ缺À» ÃæºÐÈ÷ ½ÇÇöÇß´Ù. ±×·¯¹Ç·Î ¾Æ¹öÁöÀÇ ¶æÀ» ÀÌ·ç´Â ±×ÀÇ ÀÏ»ýÀº,
»ç¶÷¿¡°Ô Çϳª´Ô ¼º°ÝÀ» °¡Àå »ý»ýÇÏ°Ô ÀÌ»óÀûÀ¸·Î °è½ÃÇÑ °ÍÀÌ µÈ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼º°ÝÀº ¿À·ÎÁö ½ÇÁ¦·Î Á¾±³Àû
üÇèÀ» °Þ¾î¾ß ÀÌÇØÇÒ ¼ö À־, ¿¹¼ö°¡ ¶¥¿¡¼ »ç´Â µ¿¾È ÂüÀ¸·Î Àΰ£´Ù¿î üÇèÀ» Çϸé¼, ±×°¡ Çϳª´ÔÀÇ ¼º°ÝÀ»
±×·¸°Ô ½ÇÇöÇÏ°í °è½ÃÇÏ´Â ¿ÏÀüÇÑ ½Ã¹üÀ» º¸ÀÎ °Í¿¡ ¿ì¸®´Â °¨È¸¦ ¹Þ´Â´Ù.
¡ãTop
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6. Personality
in the Universe
1:6.1 Human personality is the time-space
image-shadow cast by the divine Creator personality. And no
actuality can ever be adequately comprehended by an examination
of its shadow. Shadows should be interpreted in terms of the
true substance.
1:6.2 God is to science a cause, to philosophy an idea, to
religion a person, even the loving heavenly Father. God is
to the scientist a primal force, to the philosopher a hypothesis
of unity, to the religionist a living spiritual experience.
Man's inadequate concept of the personality of the Universal
Father can be improved only by man's spiritual progress in
the universe and will become truly adequate only when the
pilgrims of time and space finally attain the divine embrace
of the living God on Paradise.
1:6.3 Never lose sight of the antipodal viewpoints of personality
as it is conceived by God and man. Man views and comprehends
personality, looking from the finite to the infinite; God
looks from the infinite to the finite. Man possesses the lowest
type of personality; God, the highest, even supreme, ultimate,
and absolute. Therefore did the better concepts of the divine
personality have patiently to await the appearance of improved
ideas of human personality, especially the enhanced revelation
of both human and divine personality in the Urantian bestowal
life of Michael, the Creator Son.
1:6.4 The prepersonal divine spirit which indwells the mortal
mind carries, in its very presence, the valid proof of its
actual existence, but the concept of the divine personality
can be grasped only by the spiritual insight of genuine personal
religious experience. Any person, human or divine, may be
known and comprehended quite apart from the external reactions
or the material presence of that person.
1:6.5 Some degree of moral affinity and spiritual harmony
is essential to friendship between two persons; a loving personality
can hardly reveal himself to a loveless person. Even to approach
the knowing of a divine personality, all of man's personality
endowments must be wholly consecrated to the effort; halfhearted,
partial devotion will be unavailing.
1:6.6 The more completely man understands himself and appreciates
the personality values of his fellows, the more he will crave
to know the Original Personality, and the more earnestly such
a God-knowing human will strive to become like the Original
Personality. You can argue over opinions about God, but experience
with him and in him exists above and beyond all human controversy
and mere intellectual logic. The God-knowing man describes
his spiritual experiences, not to convince unbelievers, but
for the edification and mutual satisfaction of believers.
1:6.7 To assume that the universe can be known, that it is
intelligible, is to assume that the universe is mind made
and personality managed. Man's mind can only perceive the
mind phenomena of other minds, be they human or superhuman.
If man's personality can experience the universe, there is
a divine mind and an actual personality somewhere concealed
in that universe.
1:6.8 God is spirit¦¡spirit personality; man is also a spirit¦¡potential
spirit personality. Jesus of Nazareth attained the full realization
of this potential of spirit personality in human experience;
therefore his life of achieving the Father's will becomes
man's most real and ideal revelation of the personality of
God. Even though the personality of the Universal Father can
be grasped only in actual religious experience, in Jesus'
earth life we are inspired by the perfect demonstration of
such a realization and revelation of the personality of God
in a truly human experience.
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7.
¼º°Ý °³³äÀÇ ¿µÀû °¡Ä¡
1:7.1 (31.1)
¿¹¼ö°¡ ¡°»ì¾Æ °è½Å Çϳª´Ô¡±¿¡ °üÇÏ¿© À̾߱âÇßÀ» ¶§, ±×´Â ¼º°ÝÀ» °¡Áø ½Å¡ªÇϴÿ¡ °è½Å ¾Æ¹öÁö¡ª¸¦ ¾ð±ÞÇß´Ù. ½ÅÀÌ
¼º°ÝÀÚ¶ó´Â °³³äÀº Ä£±³¸¦ ¼ö¿ùÇÏ°Ô ¸¸µé°í ÃѸíÇÏ°Ô ¿¹¹èÇÏ´Â °ÍÀ» ½±°Ô ¸¸µé¸ç, ½Å¼±ÇÑ ½Å·Ú¸¦ ÃËÁøÇÑ´Ù. ¼º°ÝÀÌ
¾Æ´Ñ »ç¹° »çÀÌ¿¡ »óÈ£ ÀÛ¿ëÀº ÀÖÀ» ¼ö À־ Ä£±³´Â ÀÖÀ» ¼ö ¾ø´Ù. ¾Æ¹öÁö¿Í ¾Æµé »çÀÌ´Â, Çϳª´Ô°ú »ç¶÷ »çÀÌó·³,
µÑÀÌ ¼º°ÝÀÚ°¡ ¾Æ´Ï¸é Ä£±³ÇÒ ¼ö ¾ø´Ù. ¿À·ÎÁö ¼º°ÝÀÚµéÀÌ ¼·Î »ç±Ð ¼ö ÀÖ´Ù. ÇÏÁö¸¸ »ý°¢ Á¶ÀýÀÚ¿Í °°ÀÌ ¹Ù·Î
±×·± ºñ¼º°Ý °³Ã¼ÀÇ °è½ÉÀ¸·Î ÀÎÇÏ¿©, ÀÌ °³ÀÎÀû ±³ÅëÀÌ ´ë´ÜÈ÷ ¿ëÀÌÇÏ°Ô µÉ ¼öµµ ÀÖ´Ù.
1:7.2 (31.2) ¹° ÇÑ ¹æ¿ïÀÌ
´ë¾ç(ÓÞåÇ)°ú Çϳª°¡ µÇ´Â °Íó·³, »ç¶÷ÀÌ Çϳª´Ô°ú ¿¬ÇÕÀ» ¼ºÃëÇÒ ¼ö´Â ¾ø´Ù. Á¡ÁøÀûÀÌ°í ¼·Î ÁÖ°í¹Þ´Â ¿µÀû ±³ÅëÀ¸·Î,
°³ÀÎÀûÀ¸·Î ´ëÇÏ´Â Çϳª´Ô°ú ¼º°Ý ±³·ù¸¦ °¡ÁüÀ¸·Î, ½ÅÀÇ ¶æ¿¡ ¸¶À½À» ´ÙÇϰí ÃѸíÇÏ°Ô ¼øÀÀÇÔÀ» ÅëÇÏ¿© °¥¼ö·Ï ´õ
½Å´Ù¿î ¼ºÇ°À» ¾òÀ½À¸·Î½á, »ç¶÷Àº ½Å°ú ¿¬ÇյȴÙ. ±×·¯ÇÑ ¼þ°íÇÑ °ü°è´Â ¿ÀÁ÷ ¼º°ÝÀÚµé »çÀÌ¿¡ Á¸ÀçÇÒ ¼ö ÀÖ´Ù.
1:7.3 (31.3) Áø¸®ÀÇ °³³äÀº
¾Æ¸¶µµ ¼º°Ý°ú µû·Î »ý°¢ÇØ º¼ ¼öµµ ÀÖ°í, ¾Æ¸§´Ù¿òÀÇ °³³äÀº ¼º°Ý ¾øÀÌ Á¸ÀçÇÒ ¼öµµ ÀÖ´Ù. ±×·¯³ª ½ÅÀÌ ¼±ÇÏ´Ù´Â
°³³äÀº ¿ÀÁ÷ ¼º°ÝÀÚ¿Í °¡Áö´Â °ü°è¿¡¼¸¸ ÀÌÇØÇÒ ¼ö ÀÖ´Ù. ¿À·ÎÁö ¼º°ÝÀÚ¸¸ »ç¶ûÀ» ÁÖ°í »ç¶ûÀ» ¹ÞÀ» ¼ö ÀÖ´Ù. ¾Æ¸§´Ù¿ò°ú
Áø½ÇÀÌ ¼º°ÝÀ» °¡Áø Çϳª´Ô, °ð »ç¶ûÀ» ÁÖ´Â ¾Æ¹öÁöÀÇ ¼Ó¼ºÀÌ ¾Æ´Ï¶ó¸é, À̰͵éÁ¶Â÷ »ì¾Æ³²´Â Èñ¸ÁÀÌ ¾ø¾îÁú ¼ö ÀÖ´Ù.
1:7.4 (31.4) Çϳª´ÔÀÌ ±Ù¿øÀûÀ̰í
º¯ÇÔ¾ø°í Àü´ÉÇÏ°í ¿ÏÀüÇϸé¼, ¾î¶»°Ô µ¿½Ã¿¡ ´Ã º¯Çϸç, °Ñº¸±â¿¡ ¹ý¿¡ Á¦ÇѵǴ µíÇÑ ¿ìÁÖ, ºñ±³Àû ºÒ¿ÏÀüÇÑ ÁøÈ
¿ìÁÖ¿¡ µÑ·¯½ÎÀÏ ¼ö ÀÖ´ÂÁö ¿ì¸®´Â ÃæºÐÈ÷ ÀÌÇØÇÒ ¼ö ¾ø´Ù. ±×·¯³ª ¹Ù·Î ¿ì¸®ÀÇ °³ÀÎÀû üÇè ¼Ó¿¡¼ ±×·¯ÇÑ Áø½ÇÀ»
ÀÌÇØÇÒ ¼ö ÀÖÀ¸¸ç, ÀÌ´Â ¹Ù·Î ¿ì¸®¿Í ¿ì¸®ÀÇ È¯°æÀÌ Ç×»ó º¯Çϴµ¥µµ, ¿ì¸® ¸ðµÎ°¡ ÀÎ°Ý ½ÅºÐ°ú ÅëÀÏµÈ ÀÇÁö(ëòò¤)¸¦
À¯ÁöÇϱ⠶§¹®ÀÌ´Ù.
1:7.5 (31.5) ±Ã±ØÀÇ ¿ìÁÖ ½Çü´Â,
¼öÇÐÀ̳ª ³í¸®³ª öÇÐÀÌ ¾Æ´Ï¶ó, ¿À·ÎÁö °³ÀÎÀûÀ¸·Î ´ëÇÏ´Â Çϳª´ÔÀÇ ½Å¼ºÇÑ ¶æ¿¡ Á¡ÁøÀûÀ¸·Î ¼øÀÀÇÏ´Â °ÍÀ» ¸ö¼Ò üÇèÇØ¾ß
ÀÌÇØÇÒ ¼ö ÀÖ´Ù. °úÇÐÀ̳ª öÇÐÀ̳ª ½ÅÇÐ(ãêùÊ)µµ Çϳª´ÔÀÌ ¼º°ÝÀÚÀÓÀ» ÀÔÁõÇÒ ¼ö ¾ø´Ù. ¿À·ÎÁö ÇÏ´Ã ¾Æ¹öÁöÀÇ ¹ÏÀ½ÀÇ
¾ÆµéµéÀÌ ¸ö¼Ò °Þ´Â üÇèÀÌ, Çϳª´ÔÀÇ ¼º°ÝÀ» ½ÇÁ¦·Î ¿µÀûÀ¸·Î ±ú´Ý°Ô ¸¸µé ¼ö ÀÖ´Ù.
1:7.6 (31.6) ¿ìÁÖ ¼º°ÝÀÚ¿¡
°üÇÑ »ó±Þ °³³äÀº ½ÅºÐ, ÀÚÀǽÄ, ÀÚ¾Æ ÀÇÁö¸¦, ±×¸®°í Àڱ⠰è½Ã °¡´É¼ºÀ» ÀǹÌÇÑ´Ù. ÀÌ ¿©·¯ Ư¡Àº ´õ ³ª¾Æ°¡¼,
ÆÄ¶ó´ÙÀ̽º ½ÅµéÀÇ ¼º°Ý °ü°è¿¡ Á¸ÀçÇÏ´Â °Í°ú °°ÀÌ, ´Ù¸¥ ´ëµîÇÑ ¼º°ÝÀÚµé°ú Ä£±³°¡ ÀÖÀ½À» ¾Ï½ÃÇÑ´Ù. ±×¸®°í ÀÌ·¯ÇÑ
¿¬ÇÕÀÌ ³Ê¹« ¿ÏÀüÈ÷ Àý´ë·Î ÅëÀϵǾî, ½Å¼º(ãêàõ)Àº ºÒ°¡ºÐ¼º(ÜôʦÝÂàõ), ÇϳªµÊÀ¸·Î ¾Ë·ÁÁö°Ô µÈ´Ù. ¡°ÁÖ Çϳª´ÔÀº
ÇϳªÀ̶ó.¡± ¼º°ÝÀÇ ºÒ°¡ºÐ¼ºÀº, ÇÊ»ç Àΰ£ÀÇ ¸¶À½ ¼Ó¿¡¼ »ì¶ó°í Çϳª´ÔÀÌ ±×ÀÇ ¿µÀ» ¼ö¿©ÇÏ´Â °ÍÀ» ¸·Áö ¾Ê´Â´Ù.
Àΰ£ ¾Æ¹öÁöÀÇ ÀΰÝÀÌ ºÒ°¡ºÐÇÑ °ÍÀº ÇÊ»çÀÇ ¾ÆµéµþÀ» ³º´Â °ÍÀ» ¸·Áö ¾Ê´Â´Ù.
1:7.7 (31.7) ÅëÀÏ °³³ä°ú °ü·ÃÇÏ¿©
ÀÌ ºÒ°¡ºÐ¼º °³³äÀº ±Ã±ØÀ§ ½ÅÀÌ ½Ã°£°ú °ø°£ ¸ðµÎ¸¦ ÃÊ¿ùÇÔÀ» ¶æÇÑ´Ù. µû¶ó¼ °ø°£µµ ½Ã°£µµ Àý´ëÀûÀ̰ųª ¹«ÇÑÇÒ
¼ö ¾ø´Ù. ù° ±Ù¿ø Áß½ÉÀº ¸ðµç Áö¼º¤ý¹°Áú¤ý¿µÀ» ¹«Á¶°Ç ÃÊ¿ùÇÏ´Â ±× ¹«ÇÑÀÌ´Ù.
1:7.8 (31.8) ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü°¡
°è½Å »ç½ÇÀº ½ÅÀÌ Çϳª°¡ µÇ¾î ÀÖ´Ù´Â Áø¸®¸¦ ¾î¶°ÇÑ ¹æ¹ýÀ¸·Îµµ ¾î±âÁö ¾Ê´Â´Ù. ¸ðµç ¿ìÁÖ ½Çü¿¡ ´ëÇÑ ¹ÝÀÀ¿¡¼,
±×¸®°í Àΰ£°ú °¡Áö´Â ¸ðµç °ü°è¿¡¼, ÆÄ¶ó´ÙÀ̽º ½ÅÀÇ ¼¼ ¼º°ÝÀÚ´Â Çϳª¿Í °°´Ù. ÀÌ ¿µ¿øÇÑ ¼¼ ¼º°ÝÀÚÀÇ Á¸Àç´Â
½ÅÀÌ ºÒ°¡ºÐÇÏ´Ù´Â Áø¸®¸¦ ¾î±âÁöµµ ¾Ê´Â´Ù. ÀÌ ¿ìÁÖ ¹®Á¦µéÀÌ ¿ì¸®¿¡°Ô ¾î¶»°Ô º¸À̴°¡ ÇÊ»çÀÚÀÇ ¸Ó¸®°¡ ¾Ë¾Æµèµµ·Ï
ºÐ¸íÈ÷ ¼³¸íÇϱ⿡ ÀûÀýÇÑ ¿ë¾î¸¦ ÀüÇô ÀÌ¿ëÇÒ ¼ö ¾ø´Ù´Â °ÍÀ» ³ª´Â ½ÊºÐ ¾Ë°í ÀÖ´Ù. ±×·¯³ª ³ÊÈñ´Â ³«½ÉÇØ¼´Â ¾È
µÈ´Ù. À̰͵é ÀüºÎ°¡, ³» Áý´ÜÀÇ ÆÄ¶ó´ÙÀ̽º Á¸Àç¿¡ ¼ÓÇÏ´Â ³ôÀº ¼º°ÝÀڵ鿡°Ôµµ ¿ÂÅë ¶Ñ·ÇÇÏÁö´Â ¾Ê´Ù. ³ÊÈñ°¡ ÆÄ¶ó´ÙÀ̽º±îÁö
ÇÊ»çÀڷμ ¿À·§µ¿¾È ½ÂõÇÏ´Â ¿¬¼ÓµÈ ¿©·¯ ½Ã´ë¿¡, ³ÊÈñÀÇ »ý°¢ÀÌ Á¡ÁøÀûÀ¸·Î ¿µ´ä°Ô º¯ÈµÊ¿¡ µû¶ó¼, ½Å°ú °ü°èµÈ
ÀÌ ±íÀº Áø¸®°¡ °¥¼ö·Ï ¶Ñ·ÇÇØÁú °ÍÀ» ´Ã ±â¾ïÇÏ¿©¶ó.
1:7.9 (32.1) [ÇÑ ½Å¼ºÇÑ
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ºÎºÐÀ» °¨µ¶Çϱâ À§Çؼ, Á¦7 ÃÊ¿ìÁÖ º»ºÎ À¯¹ö¸£»çÀÇ ¿¾ÀûºÎÅÍ ´Ã °è½Å À̵é·ÎºÎÅÍ ¹èÄ¡¹ÞÀº ÇÏ´Ã ¼º°ÝÀÚ Áý´ÜÀÇ
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½Çü¿Í Áø½ÇÀ» ¹¦»çÇÑ´Ù. ¹«¾ù¿¡ °üÇØ ¸»ÇÏ´ÂÁö ³ª´Â »çÁ¤À» ¾Ë°í ÀÖ´Ù.]
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7.
Spiritual Value of the Personality Concept
1:7.1 When Jesus talked about
" the living God, " he referred to a personal Deity-the
Father in heaven. The concept of the personality of Deity facilitates
fellowship; it favors intelligent worship; it promotes refreshing
trustfulness. Interactions can be had between nonpersonal things,
but not fellowship. The fellowship relation of father and son,
as between God and man, cannot be enjoyed unless both are persons.
Only personalities can commune with each other, albeit this personal
communion may be greatly facilitated by the presence of just such
an impersonal entity as the Thought Adjuster.
1:7.2 Man does not achieve union with God as a drop of water might
find unity with the ocean. Man attains divine union by progressive
reciprocal spiritual communion, by personality intercourse with
the personal God, by increasingly attaining the divine nature
through wholehearted and intelligent conformity to the divine
will. Such a sublime relationship can exist only between personalities.
1:7.3 The concept of truth might possibly be entertained apart
from personality, the concept of beauty may exist without personality,
but the concept of divine goodness is understandable only in relation
to personality. Only a person can love and be loved. Even beauty
and truth would be divorced from survival hope if they were not
attributes of a personal God, a loving Father.
1:7.4 We cannot fully understand how God can be primal, changeless,
all-powerful, and perfect, and at the same time be surrounded
by an ever-changing and apparently law-limited universe, an evolving
universe of relative imperfections. But we can know such a truth
in our own personal experience since we all maintain identity
of personality and unity of will in spite of the constant changing
of both ourselves and our environment.
1:7.5 Ultimate universe reality cannot be grasped by mathematics,
logic, or philosophy, only by personal experience in progressive
conformity to the divine will of a personal God. Neither science,
philosophy, nor theology can validate the personality of God.
Only the personal experience of the faith sons of the heavenly
Father can effect the actual spiritual realization of the personality
of God.
1:7.6 The higher concepts of universe personality imply: identity,
self-consciousness, self-will, and possibility for self-revelation.
And these characteristics further imply fellowship with other
and equal personalities, such as exists in the personality associations
of the Paradise Deities. And the absolute unity of these associations
is so perfect that divinity becomes known by indivisibility, by
oneness. " The Lord God is one. " Indivisibility of
personality does not interfere with God's bestowing his spirit
to live in the hearts of mortal men. Indivisibility of a human
father's personality does not prevent the reproduction of mortal
sons and daughters.
1:7.7 This concept of indivisibility in association with the concept
of unity implies transcendence of both time and space by the Ultimacy
of Deity; therefore neither space nor time can be absolute or
infinite. The First Source and Center is that infinity who unqualifiedly
transcends all mind, all matter, and all spirit.
1:7.8 The fact of the Paradise Trinity in no manner violates the
truth of the divine unity. The three personalities of Paradise
Deity are, in all universe reality reactions and in all creature
relations, as one. Neither does the existence of these three eternal
persons violate the truth of the indivisibility of Deity. I am
fully aware that I have at my command no language adequate to
make clear to the mortal mind how these universe problems appear
to us. But you should not become discouraged; not all of these
things are wholly clear to even the high personalities belonging
to my group of Paradise beings. Ever bear in mind that these profound
truths pertaining to Deity will increasingly clarify as your minds
become progressively spiritualized during the successive epochs
of the long mortal ascent to Paradise.
1:7.9 [Presented by a Divine Counselor, a member of a group of
celestial personalities assigned by the Ancients of Days on Uversa,
the headquarters of the seventh superuniverse, to supervise those
portions of this forthcoming revelation which have to do with
affairs beyond the borders of the local universe of Nebadon. I
am commissioned to sponsor those papers portraying the nature
and attributes of God because I represent the highest source of
information available for such a purpose on any inhabited world.
I have served as a Divine Counselor in all seven of the superuniverses
and have long resided at the Paradise center of all things. Many
times have I enjoyed the supreme pleasure of a sojourn in the
immediate personal presence of the Universal Father. I portray
the reality and truth of the Father's nature and attributes with
unchallengeable authority; I know whereof I speak.]
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