Á¦
10 Æí
ÆÄ¶ó´ÙÀ̽º »ïÀ§ ÀÏü
10:0.1 (108.1) ÆÄ¶ó´ÙÀ̽º¿¡ °è½Å ¿µ¿øÇÑ ½ÅµéÀÇ »ïÀ§ÀÏü´Â ¾Æ¹öÁö°¡ ¼º°ÝÀÇ Àý´ë¼ºÀ» ¹þ¾î³ª´Â °ÍÀ»
¿ëÀÌÇÏ°Ô ¸¸µç´Ù. »ïÀ§ÀÏü´Â Çϳª´ÔÀÇ ¹«ÇÑÇÑ °³ÀÎÀû ÀÇÁöÀÇ ÇѾø´Â Ç¥ÇöÀ» ½ÅÀÇ Àý´ë ¼ºÁú°ú ¿ÏÀüÈ÷ °áÇÕÇÑ´Ù.
¿µ¿øÇÑ ¾Æµé, ±×¸®°í ½Å¿¡ ±â¿øÀ» °¡Áø ´Ù¾çÇÑ ¾ÆµéµéÀº, ÇÕµ¿ ÇàÀ§ÀÚ ¹× ¿ìÁÖ¿¡ ÀÖ´Â ±×ÀÇ ÀÚ¼Õµé°ú ÇÔ²²,
ÀÌ·¸°Ô ÇÏÁö ¾ÊÀ¸¸é ¾Æ¹öÁö°¡ ¸ÕÀúÀ̰í, ¿ÏÀüÇÏ°í ºÒº¯Çϸç, ¿µ¿øÇÏ°í º¸ÆíÀûÀ̸ç, Àý´ëÀûÀÌ°í ¹«ÇÑÇÑ µ¥ º»·¡ºÎÅÍ
ÀÖ´Â ÇѰè·ÎºÎÅÍ, ½ÇÁúÀûÀ¸·Î ¾Æ¹öÁö¸¦ ÇØ¹æ½ÃŲ´Ù.
10:0.2 (108.2) ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü´Â ½ÅÀÇ ¿µ¿øÇÑ ¼ºÇ°À» Ãæ¸¸È÷ Ç¥ÇöÇÏ°í ¿ÏÀüÈ÷ °è½ÃÇÏ´Â ±æÀ» ½ÇÁúÀûÀ¸·Î
¸¶·ÃÇØ ÁØ´Ù. ¸¶Âù°¡Áö·Î, »ïÀ§ÀÏüÀÇ °íÁ¤µÈ ¾ÆµéµéÀº ½ÅÀÇ ÀÀº¸¸¦ ÃæºÐÇÏ°í ¿ÏÀüÇÏ°Ô °è½ÃÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù.
»ïÀ§ÀÏü´Â ½ÅÀÌ Çϳª°¡ µÇ´Â °ÍÀÌ¿ä, ÀÌ·¯ÇÑ ÅëÀÏÀº µ¿À§ÀÌÀÚ °øÁ¸ÇÏ´Â ÃÖÃÊÀÇ ¼¼ ¼º°ÝÀÚ, ¾Æ¹öÁö Çϳª´Ô, ¾Æµé
Çϳª´Ô, ¿µ Çϳª´ÔÀÌ ½ÅÀ¸·Î¼ Çϳª µÇ´Â Àý´ëÀû ±âÃÊ¿¡ ¿µ¿øÈ÷ ÀÇÁ¸ÇÑ´Ù.
10:0.3 (108.3) ¿µ¿øÀÇ ±Ëµµ¿¡¼, ÇöÀç »óȲ¿¡¼ ³¡¾ø´Â °ú°Å¸¦ µ¹¾Æº¸¸é, ¿ì¸®´Â ¿ìÁÖÀÇ »ç°Ç Áß¿¡
À¯ÀÏÇÏ°Ô ÇÇÇÒ ¼ö ¾ø´Â ÇÊ¿¬¼ºÀ» ¹ß°ßÇÒ ¼ö ÀÖÀ¸´Ï, ¹Ù·Î ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÌ´Ù. ³ª´Â »ïÀ§ÀÏü°¡ ºÒ°¡ÇÇÇß´Ù°í
ÆÇ´ÜÇÑ´Ù. ½Ã°£ ¼¼°èÀÇ °ú°Å¤ýÇöÀç¤ý¹Ì·¡¸¦ º¸°Ç´ë, ³ª´Â ¿Â ¿ìÁÖ¿¡¼ ÀÌ ¿Ü¿¡ ¾Æ¹«°Íµµ ºÒ°¡ÇÇÇß´Ù°í »ý°¢Áö ¾Ê´Â´Ù.
µÚ¸¦ µ¹¾Æº¸°Å³ª ¾ÕÀ» ³»´Ùº¸°Å³ª, »ïÀ§ÀÏü°¡ ¾øÀÌ´Â ÇöÀçÀÇ ÃÑ¿ìÁÖ¸¦ »ý°¢ÇÒ ¼ö ¾ø´Ù. ÀÏ´Ü »ïÀ§ÀÏü°¡ °è½Ã¸é,
¿ì¸®´Â ¸¸»ç(Ø¿ÞÀ)¸¦ ÇàÇÏ´Â ´Ù¸¥ ¹æ¹ý, ¾Æ´Ï ¿©·¯ ¹æ¹ý±îÁöµµ °¡Á¤ÇØ º¼ ¼ö ÀÖ´Ù. ±×·¯³ª ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀÇ
»ïÀ§ÀÏü°¡ ¾ø´Ù¸é, ¾î¶»°Ô ¹«ÇÑÀÚ°¡ ½ÅÀÌ Àý´ë·Î Çϳª¶ó´Â »ç½ÇÀÌ Àִµ¥µµ, µ¿À§ÀÇ ¼¼ ºÐÀ¸·Î ¼º°Ýȸ¦ ´Þ¼ºÇÒ
¼ö ÀÖÀ»±î ¿ì¸®´Â »ó»óÇÒ ¼ö ¾ø´Ù. ¾î¶² ´Ù¸¥ âÁ¶ °³³äµµ »ïÀ§ÀÏüÀÇ ±âÁØ, °ð ÇϳªÀÇ ½ÅÀÌ º»·¡ °¡Áø Àý´ë¼ºÀÌ
¿Ïº®ÇØ¾ß ÇÒ »Ó ¾Æ´Ï¶ó, ½ÅÀ» »ïÀ§·Î[1] ¼º°ÝÈÇÏ´Â µ¥ º»·¡ºÎÅÍ ÀÇÁö¸¦ ¿ÏÀüÈ÷ ÇØ¹æÇØ¾ß ÇÑ´Ù´Â ÀÌ ±âÁØÀ»
ÃæÁ·ÇÏÁö ¸øÇÑ´Ù.
°¢ÁÖ[1] 10:0.3 »ïÀ§ : »ïÀ§´Â ¼¼ ºÐÀ̶ó´Â
¶æ.
¡ãTop
|
|
Paper
10
The Paradise Trinity
10:0.1 The Paradise Trinity of eternal Deities facilitates the
Father's escape from personality absolutism. The Trinity perfectly
associates the limitless expression! of God's infinite personal
will with the absoluteness of Deity. The Eternal Son and the
various Sons of divine origin, together with the Conjoint Actor
and his universe children, effectively provide for the Father's
liberation from the limitations otherwise inherent in primacy,
perfection, changelessness, eternity, universality, absoluteness,
and infinity.
10:0.2 The Paradise Trinity effectively provides for the full
expression! and perfect revelation of the eternal nature of
Deity. The Stationary Sons of the Trinity likewise afford a
full and perfect revelation of divine justice. The Trinity is
Deity unity, and this unity rests eternally upon the absolute
foundations of the divine oneness of the three original and
co-ordinate and coexistent personalities, God the Father, God
the Son, and God the Spirit.
10:0.3 From the present situation on the circle of eternity,
looking backward into the endless past, we can discover only
one inescapable inevitability in universe affairs, and that
is the Paradise Trinity. I deem the Trinity to have been inevitable.
As I view the past, present, and future of time, I consider
nothing else in all the universe of universes to have been inevitable.
The present master universe, viewed in retrospect or in prospect,
is unthinkable without the Trinity. Given the Paradise Trinity,
we can postulate alternate or even multiple ways of doing all
things, but without the Trinity of Father, Son, and Spirit we
are unable to conceive how the Infinite could achieve threefold
and co-ordinate personalization in the face of the absolute
oneness of Deity. No other concept of creation measures up to
the Trinity standards of the completeness of the absoluteness
inherent in Deity unity coupled with the repleteness of volitional
liberation inherent in the threefold personalization of Deity.
|
1.
ù° ±Ù¿ø Áß½ÉÀÇ Àڱ⠺йè
10:1.1 (108.4) ¿µ¿øÇÑ °ú°Å¿¡, ¾Æ¹öÁö°¡
½É¿ÀÇÑ ÀÚ¾Æ ºÐ¹è Á¤Ã¥À» °³½ÃÇÑ µí º¸ÀÏ °ÍÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼ºÇ°, »ç½É ¾ø°í ³²À» »ç¶ûÇÏ´Â »ç¶û½º·¯¿î
¼ºÇ° ¾È¿¡´Â, ¿ÀÁ÷ ±×°¡ ¾çµµÇϰųª ³²¿¡°Ô ¼ö¿©Çϱ⠺Ұ¡´ÉÇØ º¸ÀÌ´Â ±Ç´É¤ý±ÇÇÑÀÇ Çà»ç¸¸ Àڽſ¡°Ô ³²°Ü ³õµµ·Ï
¸¸µå´Â ¹«¾ùÀÌ º»·¡ºÎÅÍ ÀÖ´Ù.
10:1.2 (108.5) ¿ìÁÖÀÇ
¾Æ¹öÁö´Â Áö±Ý±îÁö ¾î¶² ´Ù¸¥ âÁ¶ÀÚ³ª »ý¹°¿¡°Ô ¼ö¿©ÇÒ ¼ö ÀÖ´Â, ÀÚ½ÅÀÇ °¢ ºÎºÐÀ» ´Ù ¹þ¾î¹ö·È´Ù. ¾Æ¹öÁö´Â
½Å´Ù¿î ¾Æµé°ú ±× µ¿·á Áö¼ºµé¿¡°Ô ¾çµµÇÒ ¼ö ÀÖ´Â ¸ðµç ±Ç´É°ú ±ÇÇÑÀ» ³Ñ°ÜÁÖ¾ú´Ù. ½ÇÁ¦·Î, °¢ÀÚÀÇ ¿ìÁÖ¿¡¼
»ç´Â ±ºÁÖ ¾Æµéµé¿¡°Ô, ÀüÇØ ÁÙ ¼ö ÀÖ´Â ÇàÁ¤ ±ÇÇÑÀÇ ¸ðµç Ư±ÇÀ» ¾çµµÇÏ¿´´Ù. ÃÖÃÊÀÇ Áß¾Ó ¿ìÁÖ¿¡¼ ¿µ¿øÇÑ
¾ÆµéÀÌ ±×·± °Í°ú ¸¶Âù°¡Áö·Î, Áö¿ª ¿ìÁÖ »ç¹«¿¡¼ ±ºÁÖÀÎ °¢ âÁ¶ ¾ÆµéÀ» ¶È°°ÀÌ ¿ÏÀüÇϰí, À¯´ÉÇϰí, ±ÇÇÑÀÌ
ÀÖ°Ô ¸¸µé¾ú´Ù. ¾Æ¹öÁö´Â ¼º°ÝÀ» ¼ÒÀ¯ÇÏ´Â À§¾ö°ú ½Å¼ºÇÔÀ» °¡Áö°í, ¿Â°® ¹æ¹ýÀ¸·Î, ¾î´À ½Ã´ë¿¡³ª, ¾îµð¼³ª,
¾î¶² ¼º°ÝÀÚ¿¡°Ô³ª, ±×¸®°í ±×°¡ °¡¿îµ¥ °ÅÇÏ´Â ¿ìÁÖ¸¦ Á¦¿ÜÇÑ ¸ðµç ¿ìÁÖ¿¡¼, ÀÚ½ÅÀÇ ¸ðµç °Í°ú ¸ðµç ¼Ó¼º,
¹þÀ» ¼ö ÀÖ´Â °¡´ÉÇÑ ¸ðµç °ÍÀ» ³ª´©°í ½ÇÁ¦·Î ÁÖ¾ú´Ù.
10:1.3 (109.1) ½Å´Ù¿î
¼º°ÝÀº ÀÚ±â Áß½ÉÀÌ ¾Æ´Ï´Ù. ½º½º·Î ¼º°ÝÀ» ºÐ¹èÇÏ°í ³ª´©¾î ÁÖ´Â °ÍÀº ÀÚÀ¯ ÀÇÁö¸¦ °¡Áø ½ÅÀÇ ÀÚ¾ÆÀÇ Æ¯Â¡ÀÌ´Ù.
»ý¹°Àº ¼º°ÝÀ» °¡Áø ´Ù¸¥ »ý¹°°ú ¸÷½Ã »ç±Í°í ½Í¾îÇÑ´Ù. âÁ¶ÀÚµéÀº ¿ìÁÖ¿¡ ÀÖ´Â ÀÚ¼Õ¿¡°Ô ½Å¼ºÀ» ³ª´©¾î ÁÖµµ·Ï
¸¶À½ÀÌ ¿òÁ÷ÀδÙ. ¹«ÇÑÀÚÀÇ ¼º°ÝÀº ¿ìÁÖÀÇ ¾Æ¹öÁö·Î¼ µå·¯³ª¸ç, µ¿À§ ¼º°ÝÀÚ µÎ ºÐ, ¿µ¿øÇÑ ¾Æµé°ú ÇÕµ¿ ÇàÀ§ÀÚ¿Í
´õºÒ¾î, Á¸ÀçÀÇ ½Çü, ±×¸®°í ÀڽŰú µ¿µîÇÔÀ» ÇÔ²² °¡Áø´Ù.
10:1.4 (109.2) ¾Æ¹öÁöÀÇ
¼º°Ý°ú ½ÅÀÇ ¼Ó¼º¿¡ °üÇÑ Áö½ÄÀ» ¾òÀ¸·Á¸é, ¿ì¸®´Â ¾ðÁ¦³ª ¿µ¿øÇÑ ¾ÆµéÀÇ °è½Ã¿¡ ÀÇÁ¸ÇÒ ÅÍÀε¥, ÀÌ´Â ÇÕµ¿ âÁ¶
ÇàÀ§°¡ ÀϾÀ» ¶§, ½ÅÀÇ ¼Â° ºÐÀÌ ¼º°Ý Á¸Àç·Î ¼Ú¾Æ³ª¼ ½Å¼ºÇÑ ºÎ¸ðÀÇ ÅëÇÕµÈ °³³äÀ» ÁýÇàÇßÀ» ¶§, ¾Æ¹öÁö°¡
¹«Á¦ÇÑ ¼º°ÝÀÚ·Î Á¸ÀçÇϱ⸦ ±×ÃÆ±â ¶§¹®ÀÌ´Ù. ÇÕµ¿ ÇàÀ§ÀÚ°¡ Á¸ÀçÇÏ°Ô µÇ°í âÁ¶ÀÇ Áß¾Ó ÇÙ½ÉÀÌ ¸ð½ÀÀ» °®ÃßÀÚ,
¾î¶² ¿µ¿øÇÑ º¯È°¡ ÀϾ´Ù. Çϳª´ÔÀº Àý´ë ¼º°ÝÀÚÀÎ ÀÚ½ÅÀ» ¿µ¿øÇÑ ¾Æµé¿¡°Ô Á̴ּÙ. ÀÌ·¸°Ô ¾Æ¹öÁö´Â Çϳª¸¸
¾òÀº ¾Æµé¿¡°Ô ¡°¹«ÇÑÇÑ ¼º°Ý¡±À» ¼ö¿©Çϸç, ¶ÇÇÑ µÎ ºÐÀº ¿µ¿øÈ÷ ¿¬ÇÕÇÑ ±×µéÀÇ ¡°ÇÕµ¿ ¼º°Ý¡±À» ¹«ÇÑÇÑ ¿µ¿¡°Ô
¼ö¿©ÇÑ´Ù.
10:1.5 (109.3) ÀÌ·¯ÇÑ
±î´ßÀ¸·Î, ±×¸®°í À¯ÇÑÇÑ Áö¼ºÀÌ ÀÌÇØÇÒ ¼ö ¾ø´Â ´Ù¸¥ ¿©·¯ ÀÌÀ¯·Î, Çϳª´ÔÀÇ ¼º°ÝÀÌ ¿µ¿øÇÑ ¾Æµé ¾È¿¡¼ º¸ÆíÀûÀ¸·Î
µå·¯³ª°í, ¾Æµé°ú ÇÔ²² ¹«ÇÑÇÑ ¿µ ¾È¿¡¼ º¸ÆíÀûÀ¸·Î Ȱµ¿ÇÒ ¶§¸¦ Á¦¿ÜÇϰí, Àΰ£Àº Çϳª´ÔÀÇ ¹«ÇÑÇÑ ¾Æ¹öÁö ¼º°ÝÀ»
ÀÌÇØÇϱⰡ ±Øµµ·Î Èûµé´Ù.
10:1.6 (109.4) ÆÄ¶ó´ÙÀ̽º¿¡
ÀÖ´Â Çϳª´ÔÀÇ ¾ÆµéµéÀº ¿©·¯ ÁøÈ ¼¼°è¸¦ ã¾Æ¿À¸ç, ¶§¶§·Î °Å±â¼µµ ÇÊ»ç À°Ã¼ÀÇ ¸ð½ÀÀ» ÀÔ°í »ì±â ¶§¹®¿¡,
¶Ç ÀÌ ¼ö¿©°¡ ÇÊ»ç Àΰ£¿¡°Ô ½Å´Ù¿î ¼º°ÝÀÇ ¼ºÇ°°ú Ư¡¿¡ ´ëÇÏ¿© ¹«¾ð°¡ ½ÇÁ¦·Î ¾Ë ¼ö ÀÖ°Ô Çϱ⠶§¹®¿¡, ¿©·¯
Ç༺ ±¸Ã¼¿¡¼ Àΰ£Àº ¾Æ¹öÁö¤ý¾Æµé¤ý¿µ¿¡ °üÇÏ¿© ¹ÏÀ» ¸¸ÇÏ°í ½Åºù¼º ÀÖ´Â Á¤º¸¸¦ ¾ò±â À§ÇÏ¿© ÀÌ ÆÄ¶ó´ÙÀ̽º ¾ÆµéµéÀÌ
¼ö¿©µÇ±â¸¦ °í´ë(ÍÈÓâ)ÇØ¾ß ÇÑ´Ù.
¡ãTop
|
|
1. Self-Distribution
of the First Source and Center
10:1.1 It would seem that the Father, back
in eternity, inaugurated a policy of profound self-distribution.
There is inherent in the selfless, loving, and lovable nature
of the Universal Father something which causes him to reserve
to himself the exercise of only those powers and that authority
which he apparently finds it impossible to delegate or to bestow.
10:1.2 The Universal Father all along has divested himself of
every part of himself that was bestowable on any other Creator
or creature. He has delegated to his divine Sons and their associated
intelligences every power and all authority that could be delegated.
He has actually transferred to his Sovereign Sons, in their
respective universes, every prerogative of administrative authority
that was transferable. In the affairs of a local universe, he
has made each Sovereign Creator Son just as perfect, competent,
and authoritative as is the Eternal Son in the original and
central universe. He has given away, actually bestowed, with
the dignity and sanctity of personality possession, all of himself
and all of his attributes, everything he possibly could divest
himself of, in every way, in every age, in every place, and
to every person, and in every universe except that of his central
indwelling.
10:1.3 Divine personality is not self-centered; self-distribution
and sharing of personality characterize divine freewill selfhood.
Creatures crave association with other personal creatures; Creators
are moved to share divinity with their universe children; the
personality of the Infinite is disclosed as the Universal Father,
who shares reality of being and equality of self with two co-ordinate
personalities, the Eternal Son and the Conjoint Actor.
10:1.4 For knowledge concerning the Father's personality and
divine attributes we will always be dependent on the revelations
of the Eternal Son, for when the conjoint act of creation was
effected, when the Third Person of Deity sprang into personality
existence and executed the combined concepts of his divine parents,
the Father ceased to exist as the unqualified personality. With
the coming into being of the Conjoint Actor and the materialization
of the central core of creation, certain eternal changes took
place. God gave himself as an absolute personality to his Eternal
Son. Thus does the Father bestow the " personality of infinity
" upon his only-begotten Son, while they both bestow the
" conjoint personality " of their eternal union upon
the Infinite Spirit.
10:1.5 For these and other reasons beyond the concept of the
finite mind, it is exceedingly difficult for the human creature
to comprehend God's infinite father-personality except as it
is universally revealed in the Eternal Son and, with the Son,
is universally active in the Infinite Spirit.
10:1.6 Since the Paradise Sons of God visit the evolutionary
worlds and sometimes even there dwell in the likeness of mortal
flesh, and since these bestowals make it possible for mortal
man actually to know something of the nature and character of
divine personality, therefore must the creatures of the planetary
spheres look to the bestowals of these Paradise Sons for reliable
and trustworthy information regarding the Father, the Son, and
the Spirit.
|
2.
½ÅÀÇ ¼º°ÝÈ
10:2.1 (109.5) »ïÀÚÀÏÃ¼È ±â¹ýÀ¸·Î
¾Æ¹öÁö´Â ¹«Á¦ÇÑÀÇ ¿µ ¼º°ÝÀ» ¹þ¾î¹ö¸®´Âµ¥, ±× ¿µ ¼º°ÝÀÌ ¾ÆµéÀÌ´Ù. ±×·¯³ª ±×·¸°Ô ÇÏ¸é¼ ÀÚ½ÅÀ» ¹Ù·Î ÀÌ ¾ÆµéÀÇ
¾Æ¹öÁö·Î ¸¸µé°í, ÀÌ·¸°Ô ÇÔÀ¸·Î ÀÚ½ÅÀÌ, ³ªÁß¿¡ âÁ¶µÇ°Å³ª, ±Ã±Ø¿¡ À̸£°Å³ª, ¶Ç´Â ´Þ¸® ¼º°ÝÈµÈ Á¾·ùÀÇ Àΰ£,
ÀÇÁö(ëòò¤)¸¦ °¡Áø ÁöÀû Àΰ£ÀÇ ½Å´Ù¿î ¾Æ¹öÁö°¡ µÇ´Â ÇѾø´Â ´É·ÂÀ» ¼ÒÀ¯ÇÑ´Ù. Àý´ëÀû ¹«Á¦ÇÑ ¼º°ÝÀÎ ¾Æ¹öÁö´Â
¿ÀÁ÷ ¾Æµé·Î¼, ±×¸®°í ¾Æµé°ú ÇÔ²² Ȱµ¿ÇÒ ¼ö ÀÖ´Ù. ±×·¯³ª ¼º°ÝÀ» °¡Áø ¾Æ¹öÁö·Î¼ ±×´Â ´Ù¸¥ ¼öÁØÀÇ Àΰ£,
ÀÇÁö¸¦ °¡Áø ÁöÀû Àΰ£ÀÇ ´Ù¾çÇÑ ¹«¸®¿¡°Ô ¼º°ÝÀ» ÁÙ°ð ¼ö¿©Çϸç, ¹æ´ëÇÑ ÀÌ ¿ìÁÖ ÀÚ³à Áý´Ü°ú »ç¶ûÀ¸·Î Ä£±³ÇÏ´Â
°³ÀÎÀû °ü°è¸¦ ¾ðÁ¦±îÁö³ª À¯ÁöÇÑ´Ù.
10:2.2 (109.6) ¾Æ¹öÁö°¡
¾ÆµéÀÇ ¼º°Ý À§¿¡ ÀÚ½ÅÀ» Ãæ¸¸È÷ ¼ö¿©ÇÑ µÚ¿¡, ÀÌ Àڱ⠼ö¿© ÇàÀ§°¡ ¿Ï·áµÇ°í ¿ÏÀüÇÒ ¶§, ¾Æ¹öÁö¤ý¾ÆµéÀÇ ¿¬ÇÕ¿¡
ÀÌó·³ Á¸ÀçÇÏ´Â ¹«ÇÑÇÑ ´É·Â°ú ¼ºÇ° Áß¿¡¼, ¿µ¿øÇÑ µÎ µ¿¾÷ÀÚ´Â ÇÕµ¿ÇÏ¿© Àڽŵé°ú °°Àº ¶Ç ´Ù¸¥ Á¸À縦 ±¸¼ºÇÏ´Â
Áú°ú ¼Ó¼ºÀ» ¼ö¿©ÇÑ´Ù. ±×¸®°í ÀÌ ÇÕµ¿ ¼º°Ý, ¹«ÇÑÇÑ ¿µÀº ½ÅÀÇ ½ÇÁ¸Àû ¼º°Ýȸ¦ ¸¶Ä£´Ù.
10:2.3 (110.1) ¾ÆµéÀº
Çϳª´ÔÀÌ ¾Æ¹öÁö°¡ µÇ´Â µ¥ ²À ÇÊ¿äÇÏ´Ù. ¿µÀº µÑ° ºÐ°ú ¼Â° ºÐÀÇ Ä£±³¿¡ ÇʼöÀÌ´Ù. ¼¼ ºÐÀº ÃÖ¼ÒÀÇ »çȸ
Áý´ÜÀÌÁö¸¸, À̰ÍÀº ÇÕµ¿ ÇàÀ§ÀÚ°¡ ºÒ°¡ÇÇÇÏ´Ù´Â °ÍÀ» ¹Ï´Â ¿©·¯ ÀÌÀ¯ Áß¿¡¼ ¾ÆÁÖ ÀÛÀº °ÍÀÌ´Ù.
10:2.4 (110.2) ù° ±Ù¿ø
Áß½ÉÀº ¹«ÇÑÇÑ ¾Æ¹öÁö ¼º°Ý, ¹«Á¦ÇÑÀÇ ±Ù¿ø ¼º°ÝÀÌ´Ù. ¿µ¿øÇÑ ¾ÆµéÀº Á¶°Ç ¾ø´Â Àý´ë ¼º°Ý, °ð ¼º°ÝÀ» °¡Áø
Çϳª´ÔÀÇ ¼ºÁúÀ» ¿ÏÀüÈ÷ °è½ÃÇÑ Àڷμ, ¿Â ¼¼¿ùÀ» ÅëÇØ¼, ±×¸®°í ¿µ¿øÈ÷ µÎ·ç Áö¼ÓÇÏ´Â ½Å¼ºÇÑ Á¸ÀçÀÌ´Ù. ¹«ÇÑÇÑ
¿µÀº ÇÕµ¿ ¼º°Ý, °ð ¾Æ¹öÁö¤ý¾ÆµéÀÌ ¿µ±¸È÷ ¿¬ÇÕÇÑ °á°ú·Î »ý±ä µ¶Æ¯ÇÑ ¼º°ÝÀÌ´Ù.
10:2.5 (110.3) ù° ±Ù¿ø
Áß½ÉÀÇ ¼º°ÝÀº ¹«ÇÑÇÑ ¼º°Ý¿¡¼ ¿µ¿øÇÑ ¾ÆµéÀÇ Àý´ë ¼º°ÝÀ» »« °ÍÀÌ´Ù. ¼Â° ±Ù¿ø Áß½ÉÀÇ ¼º°ÝÀº ÇØ¹æµÈ ¾Æ¹öÁö
¼º°Ý°ú Àý´ë ¾Æµé ¼º°ÝÀ» ´õÇÑ °Íº¸´Ù ´õ Å« °á°úÀÌ´Ù.
10:2.6 (110.4) ¿ìÁÖÀÇ
¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀº µ¶Æ¯ÇÑ ¼º°ÝÀÚÀÌ´Ù. ¾Æ¹«µµ Áߺ¹µÇÁö ¾Ê°í, °¢ÀÚ °íÀ¯(ͳêó)ÇÏ°í ¸ðµÎ Çϳª°¡
µÇ¾î ÀÖ´Ù.
10:2.7 (110.5) ¿µ¿øÇÑ
¾Æµé Ȧ·Î, ½Å¼ºÇÑ ¼º°Ý °ü°è, °ð ¾Æ¹öÁöÀÇ ¾ÆµéÀÎ °Í°ú ¿µ¿¡°Ô ¾Æ¹öÁöÀÎ °Í, ±×¸®°í Á¶»óÀÎ ¾Æ¹öÁö¿Í µ¿·áÀÎ
¿µ°ú, ½ÅÀ¸·Î¼ µ¿µîÇÑ °ÍÀ» Ãæ¸¸È÷ ÀǽÄÇÑ´Ù. ¾Æ¹öÁö´Â ÀÚ±â¿Í ´ëµîÇÑ ¾ÆµéÀ» °¡Áö´Â üÇèÀ» ¸Àº¸Áö¸¸, ¾Æ¹öÁö´Â
±×º¸´Ù ¸ÕÀúÀÎ Á¶»óÀÌ ¾ø´Ù. ¿µ¿øÇÑ ¾ÆµéÀº ¾ÆµéÀÌ µÇ´Â üÇèÀ» °¡Áö¸ç, ¼º°ÝÀÇ Á¶»óÀ» ÀνÄÇϰí, µ¿½Ã¿¡ ¾ÆµéÀº
ÇÔ²² ¹«ÇÑÇÑ ¿µ¿¡°Ô ¾î¹öÀÌÀÎ °ÍÀ» ÀǽÄÇÑ´Ù. ¹«ÇÑÇÑ ¿µÀº µÎ ¼º°Ý Á¶»óÀ» ÀǽÄÇÏÁö¸¸, µ¿À§ÀÇ ¾î¶² ½Å ¼º°Ý¿¡°Ôµµ
¾î¹öÀ̰¡ µÇÁö ¾Ê´Â´Ù. ¿µ°ú ÇÔ²², ½ÅÀ¸·Î ¼º°ÝÈµÈ ½ÇÁ¸Àû Áý´ÜÀÌ ¿Ï¼ºµÈ´Ù. ¼Â° ±Ù¿ø Áß½ÉÀ¸·ÎºÎÅÍ ³ª¿Â 1Â÷
¼º°ÝÀڴ üÇèÀ» °ÞÀ¸¸ç ±× ¼ö´Â ÀϰöÀÌ´Ù.
10:2.8 (110.6) ³ª´Â ÆÄ¶ó´ÙÀ̽º
»ïÀ§ÀÏü¿¡ ±â¿øÀ» °¡Áö°í ÀÖ´Ù. ³ª´Â »ïÀ§ÀÏü°¡ Çϳª°¡ µÈ ½ÅÀÓÀ» ¾Ë°í ÀÖ´Ù. ¾Æ¹öÁö¿Í ¾Æµé°ú ¿µÀÌ Á¸ÀçÇϸç,
±×µéÀÇ ¶Ñ·ÇÇÑ ¼º°ÝÀÚ ÀÚ°ÝÀ¸·Î Ȱµ¿ÇÏ´Â °ÍÀ» ¾Ë°í ÀÖ´Ù. ¼¼ ºÐÀÌ °³º°·Î, ¶Ç ÁýÇÕÀ¸·Î Ȱµ¿ÇÒ »Ó ¾Æ´Ï¶ó,
¿©·¯ Á¶ÇÕÀ» Áö¾î ÇൿÀ» Á¶Á¤ÇÔÀ¸·Î, ±×·¡¼ ¸¶Áö¸·¿¡ ¼¼ ºÐÀÌ Àϰö °¡Áö·Î, È¥ÀÚÀ̵çÁö ¿©·µÀÇ ´Ù¸¥ ÀÚ°ÝÀ¸·Î
Ȱµ¿ÇÏ´Â °ÍÀ» ºÐ¸íÈ÷ ¾Ë°í ÀÖ´Ù. ÀÌ Àϰö °¡Áö °áÇÕÀÌ ±×·¯ÇÑ ½ÅÀÇ Á¶ÇÕ °¡´É¼ºÀ» ¸ðµÎ ¼Ò¸ðÇϴϱî, ¿ìÁÖÀÇ
½ÇüµéÀÌ °¡Ä¡, ÀǹÌ, ¼º°Ý ¸é¿¡¼ Àϰö °¡Áö ´Ù¾çÇÑ º¯Á¾ÀÌ ³ªÅ¸³¯ °ÍÀº ºÒ°¡ÇÇÇÏ´Ù.
¡ãTop
|
|
2. Deity Personalization
10:2.1 By the technique of trinitization
the Father divests himself of that unqualified spirit personality
which is the Son, but in so doing he constitutes himself the
Father of this very Son and thereby possesses himself of unlimited
capacity to become the divine Father of all subsequently created,
eventuated, or other personalized types of intelligent will
creatures. As the absolute and unqualified personality the Father
can function only as and with the Son, but as a personal Father
he continues to bestow personality upon the diverse hosts of
the differing levels of intelligent will creatures, and he forever
maintains personal relations of loving association with this
vast family of universe children.
10:2.2 After the Father has bestowed upon the personality of
his Son the fullness of himself, and when this act of self-bestowal
is complete and perfect, of the infinite power and nature which
are thus existent in the Father-Son union, the eternal partners
conjointly bestow those qualities and attributes which constitute
still another being like themselves; and this conjoint personality,
the Infinite Spirit, completes the existential personalization
of Deity.
10:2.3 The Son is indispensable to the fatherhood of God. The
Spirit is indispensable to the fraternity of the Second and
Third Persons. Three persons are a minimum social group, but
this is least of all the many reasons for believing in the inevitability
of the Conjoint Actor.
10:2.4 The First Source and Center is the infinite father-personality,
the unlimited source personality. The Eternal Son is the unqualified
personality-absolute, that divine being who stands throughout
all time and eternity as the perfect revelation of the personal
nature of God. The Infinite Spirit is the conjoint personality,
the unique personal consequence of the everlasting Father-Son
union.
10:2.5 The personality of the First Source and Center is the
personality of infinity minus the absolute personality of the
Eternal Son. The personality of the Third Source and Center
is the superadditive consequence of the union of the liberated
Father-personality and the absolute Son-personality.
10:2.6 The Universal Father, the Eternal Son, and the Infinite
Spirit are unique persons; none is a duplicate; each is original;
all are united.
10:2.7 The Eternal Son alone experiences the fullness of divine
personality relationship, consciousness of both sonship with
the Father and paternity to the Spirit and of divine equality
with both Father-ancestor and Spirit-associate. The Father knows
the experience of having a Son who is his equal, but the Father
knows no ancestral antecedents. The Eternal Son has the experience
of sonship, recognition of personality ancestry, and at the
same time the Son is conscious of being joint parent to the
Infinite Spirit. The Infinite Spirit is conscious of twofold
personality ancestry but is not parental to a co-ordinate Deity
personality. With the Spirit the existential cycle of Deity
personalization attains completion; the primary personalities
of the Third Source and Center are experiential and are seven
in number.
10:2.8 I am of origin in the Paradise Trinity. I know the Trinity
as unified Deity; I also know that the Father, Son, and Spirit
exist and act in their definite personal capacities. I positively
know that they not only act personally and collectively, but
that they also co-ordinate their performances in various groupings,
so that in the end they function in seven different singular
and plural capacities. And since these seven associations exhaust
the possibilities for such divinity combination, it is inevitable
that the realities of the universe shall appear in seven variations
of values, meanings, and personality.
|
3.
¼¼ ºÐÀÇ ½Å
10:3.1 (110.7) ¿À·ÎÁö ÇϳªÀÇ ½ÅÀÌ
Àִµ¥µµ, ½ÅÀº ºÐ¸íÇÏ°í ½Å¼ºÇÑ ¼¼ ºÐÀ¸·Î ¼º°ÝȵǾî ÀÖ´Ù. »ç¶÷¿¡°Ô ½Å´Ù¿î Á¶ÀýÀÚ¸¦ ºÎ¿©ÇÏ´Â °Í¿¡ °üÇÏ¿©
¸»Çϸé, ¡°¿ì¸®ÀÇ ¸ð½À´ë·Î ÇÊ»ç Àΰ£À» ¸¸µéÀÚ¡±ÇÏ°í ¾Æ¹öÁö°¡ ¸»¾¸Çϼ̴Ù. À¯¶õ½Ã¾ÆÀÇ ¿©·¯ ±â·ÏÀ» º¸¸é, ¿©·µÀÎ
½ÅÀÇ È°µ¿°ú ÇàÀû¿¡ °üÇÏ¿© ÀÌ·¯ÇÑ ¾ð±ÞÀÌ µÇÇ®À̵Ǵµ¥, ¼¼ ±Ù¿ø Áß½ÉÀÌ Á¸ÀçÇϰí Ȱµ¿ÇÔÀ» ÀÎÁ¤Çß´Ù´Â °ÍÀ» ¶Ñ·ÇÀÌ
º¸¿©ÁØ´Ù.
10:3.2 (110.8) »ïÀ§ÀÏüÀÇ
¿¬ÇÕ¿¡¼, ¾Æµé°ú ¿µÀº ¾Æ¹öÁö¿¡ ´ëÇÏ¿© ¶È°°°í ´ëµîÇÑ °ü°è¸¦ À¯ÁöÇÑ´Ù°í ¿ì¸®´Â °¡¸£Ä§À» ¹Þ¾Æ ¿Ô´Ù. ¿µ¿ø ¼Ó¿¡¼,
±×¸®°í ½ÅÀ¸·Î¼ ¼¼ ºÐÀº ÀǽÉÇÒ ¹Ù ¾øÀÌ ±×·± °ü°è¸¦ °¡Áø´Ù. ±×·¯³ª ½Ã°£ ¼¼°è¿¡¼, ±×¸®°í ¼º°ÝÀڷμ, ¼¼
ºÐÀº ´ë´ÜÈ÷ ´Ù¾çÇÑ ¼ºÁúÀÇ °ü°è¸¦ ºÐ¸íÈ÷ µå·¯³½´Ù. ÆÄ¶ó´ÙÀ̽º¿¡¼ ¹Ù±ùÀ¸·Î ¿ìÁÖµéÀ» ³»´Ùº¸¸é, ÀÌ ¿©·¯ °ü°è´Â
¾ÆÁÖ ºñ½ÁÇØ º¸ÀÌÁö¸¸, °ø°£ÀÇ ¿µÅä¿¡¼ º¼ ¶§ ¾ÆÁÖ ´Ù¸¥ µíÇÏ´Ù.
10:3.3 (111.1) ½Å´Ù¿î
¾ÆµéµéÀº Á¤¸»·Î ¡°Çϳª´ÔÀÇ ¸»¾¸¡±ÀÌÁö¸¸, ¿µÀÇ ¾ÆÀ̵éÀº ÂüÀ¸·Î ¡°Çϳª´ÔÀÇ ÇàÀ§¡±ÀÌ´Ù. Çϳª´ÔÀº ¾ÆµéÀ» ÅëÇØ¼
¸»¾¸Çϰí, ¾Æµé°ú ÇÔ²² ¹«ÇÑÇÑ ¿µÀ» ÅëÇØ¼ ÇàÀ§ÇÑ´Ù. ÇÑÆí ¸ðµç ¿ìÁÖ È°µ¿¿¡¼ ¾Æµé°ú ¿µÀº Áö±ØÈ÷ Ä£Çϸç,
¶ÇÇÑ ¸í¿¹·Ó°í ½Å¼ºÇÏ°Ô Á¸°æ¹Þ´Â °øÅëµÈ ¾Æ¹öÁö¸¦ À§ÇØ, ´ëµîÇÑ µÎ ÇüÁ¦·Î¼ Âù¹Ì¿Í »ç¶ûÀ¸·Î ÀÏÇÑ´Ù.
10:3.4 (111.2) ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀº
È®½ÇÈ÷ µ¿ÀÏÇÑ ¼ºÇ°À» °¡Á³°í, µ¿À§ÀÇ Á¸ÀçÀÌ´Ù. ±×·¯³ª ±×µéÀÇ ¿ìÁÖ È°µ¿¿¡ ¸í¹éÇÑ Â÷À̰¡ ÀÖ´Ù. È¥ÀÚ¼ Ȱµ¿ÇÒ
¶§, ½Å ¼¼ ºÐÀº °¢ÀÚ Àý´ë¼ºÀÌ Á¦ÇÑµÈ µíÇÏ´Ù.
10:3.5 (111.3) ¾Æµé°ú
¿µÀ» ±¸¼ºÇÏ´Â ¼º°Ý¤ýµ¿·Â¤ý¼Ó¼ºÀ» ½º½º·Î ¶æÇÏ¿© ¹þ±â Àü¿¡, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â (öÇÐÀûÀ¸·Î º¸°Ç´ë) Á¦ÇÑ ¾ø°í
Àý´ëÀûÀÌ°í ¹«ÇÑÇÑ ½ÅÀ̾ú´ø µíÀÌ º¸ÀδÙ. ±×·¯³ª ¾ÆµéÀÌ ¾øÀÌ, ±×·¯ÇÑ ÀÌ·ÐÀû ù° ±Ù¿ø Áß½ÉÀº ¾î¶² ¸»¶æÀ¸·Îµµ
¿ìÁÖÀÇ ¾Æ¹öÁö¶ó°í »ý°¢ÇÒ ¼ö ¾øÀ¸´Ï, ¾Æµé ¾ø´Â ¾Æ¹öÁö´Â Çö½ÇÀÌ ¾Æ´Ï´Ù. ´õ±º´Ù³ª, ÃÑüÀû Àǹ̿¡¼ Àý´ëÀûÀ̾ú´Ù¸é,
¾Æ¹öÁö´Â ¿µ¿øÈ÷ ¿À·¡ Àü ¾î´À ¼ø°£¿¡ È¥ÀÚ Á¸ÀçÇß¾î¾ß ÇÑ´Ù. ±×·¯³ª ¾Æ¹öÁö´Â °áÄÚ ±×·¸°Ô È¥ÀÚ °è¼Ì´ø ÀûÀÌ
¾ø´Ù. ¾Æµé°ú ¿µ, µÎ ºÐÀº ¾Æ¹öÁö¿Í ÇÔ²² ¿µ¿øÇÏ´Ù. ù° ±Ù¿ø Áß½ÉÀº ÃÖÃÊÀÇ ¾ÆµéÀÇ ¿µ¿øÇÑ ¾Æ¹öÁö¿´À» »Ó
¾Æ´Ï¶ó, ¾Æµé°ú ÇÔ²² ¹«ÇÑÇÑ ¿µÀÇ ¿µ¿øÇÑ Á¶»óÀ̾ú°í, ¶Ç ¾ðÁ¦±îÁö³ª ±×·² °ÍÀÌ´Ù.
10:3.6 (111.4) ¿ì¸®´Â
¾Æ¹öÁö°¡ Àý´ë·Î ¾Æ¹öÁöÀÎ °Í°ú Àý´ëÀû ÀÇÁö¸¸ Á¦Ãijõ°í, Àý´ë¼ºÀ» Á÷Á¢ ³ªÅ¸³»´Â ¾î¶² ¸ð½Àµµ ¹þ¾î¹ö·ÈÀ½À» °üÂûÇÑ´Ù.
ÀÇÁö°¡ ¾Æ¹öÁö·ÎºÎÅÍ ¶¼¾î³¾ ¼ö ¾ø´Â ¼Ó¼ºÀÎÁö ¿ì¸®´Â ¸ð¸¥´Ù. ¿ì¸®´Â ¿À·ÎÁö ¾Æ¹öÁö°¡ Àڽſ¡°Ô¼ ÀÇÁö¸¦ ¹þ¾î¹ö¸®Áö
¾ÊÀº °ÍÀ» ÁöÄѺ¼ ¼ö ÀÖÀ» µû¸§ÀÌ´Ù. ±×·¯ÇÑ ÀÇÁöÀÇ ¹«ÇѼºÀº ù° ±Ù¿ø Á߽ɿ¡ ¿µ¿øÈ÷ º»·¡ºÎÅÍ ÀÖ¾úÀ½ÀÌ Æ²¸²¾ø´Ù.
10:3.7 (111.5) ¿µ¿øÇÑ
¾Æµé¿¡°Ô Àý´ë ¼º°ÝÀ» ¼ö¿©ÇÏ¸é¼ ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¼º°Ý Àý´ë¼ºÀÇ »ç½½À» ¹þ¾î³´Ù. ±×·¯³ª ±×·¸°Ô Çϸé¼, ¾Æ¹öÁö´Â
Àý´ë ¼º°ÝÀڷμ È¥ÀÚ ÇൿÇÏ´Â °ÍÀ» ¿µ¿øÈ÷ ºÒ°¡´ÉÇÏ°Ô ¸¸µå´Â ù °ÉÀ½À» ³»µðµò´Ù. °øÁ¸ÇÏ´Â ½Å¡ªÇÕµ¿ ÇàÀ§ÀÚ¡ª°¡
¸¶Ä§³» ¼º°ÝÈÇϸé¼, Àý´ë ½Å ±â´É Àüü¿¡ °ü·ÃÇÏ¿©, ½Å´Ù¿î ¼¼ ¼º°ÝÀÚ »çÀÌ¿¡ »ïÀÚÀÏü°¡ µÇ´Â Áß´ëÇÑ »óÈ£
ÀÇÁ¸¼ºÀÌ µû¸¥´Ù.
10:3.8 (111.6) Çϳª´ÔÀº
¿Â ¿ìÁÖ¿¡¼ ¸ðµç ¼º°ÝÀÚ¿¡°Ô ¾Æ¹öÁö Àý´ëÀÚÀÌ´Ù. ¾Æ¹öÁö°¡ ¸ö¼Ò ÇൿÇÏ´Â ÀÚÀ¯´Â Àý´ëÀûÀÌ´Ù. ±×·¯³ª ÀÌ¹Ì ¸¸µé¾îÁ³°í,
¸¸µé¾îÁö°í ÀÖ°í, ¾ÆÁ÷ ¸¸µé¾î¾ß ÇÒ ½Ã°øÀÇ ¿©·¯ ¿ìÁÖ¿¡¼, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ °æ¿ì¸¦ Á¦¿ÜÇϰí, ¾Æ¹öÁö´Â
ÃÑüÀû ½ÅÀ¸·Î¼ Àý´ëÀûÀÎ °ÍÀÌ ½Äº°µÇÁö ¾Ê´Â´Ù.
10:3.9 (111.7) ù° ±Ù¿ø
Áß½ÉÀº ÇϺ¸³ª ¹Ù±ùÀÇ ¿©·¯ ¿ìÁÖÀÇ Çö»ó¿¡¼ ´ÙÀ½°ú °°ÀÌ È°µ¿ÇÑ´Ù:
10:3.10 (111.8) 1.
âÁ¶Àڷμ, ¼ÕÀÚÀΠâÁ¶ ¾ÆµéµéÀ» ÅëÇØ¼.
10:3.11 (111.9) 2.
ÅëÁ¦Àڷμ, ÆÄ¶ó´ÙÀ̽ºÀÇ Àη Áß½ÉÀ» ÅëÇØ¼.
10:3.12 (111.10) 3.
¿µÀ¸·Î¼, ¿µ¿øÇÑ ¾ÆµéÀ» ÅëÇØ¼.
10:3.13 (111.11) 4.
Áö¼ºÀ¸·Î¼, ÇÕµ¿ âÁ¶ÀÚ¸¦ ÅëÇØ¼.
10:3.14 (111.12) 5. ¾Æ¹öÁö·Î¼,
¼º°Ý ȸ·Î¸¦ ÅëÇØ¼, ¾î¹öÀ̷μ ¸ðµç Àΰ£°ú ¿¬¶ôÀ» À¯ÁöÇÑ´Ù.
10:3.15 (111.13) 6.
¼º°ÝÀڷμ, âÁ¶¿¡ µÎ·ç, µ¶Á¡Àû ºÐ½ÅÀ¸·Î¡ª»ý°¢ Á¶ÀýÀÚ¸¦ ÀÌ¿ëÇÏ¿© ÇÊ»ç Àΰ£ ¼Ó¿¡¼¡ª±×´Â Á÷Á¢ Ȱµ¿ÇÑ´Ù.
10:3.16 (111.14) 7.
ÃÑüÀû ½ÅÀ¸·Î¼, ¿À·ÎÁö ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¾È¿¡¼¸¸ Ȱµ¿ÇÑ´Ù.
10:3.17 (112.1) ¿ìÁÖÀÇ
¾Æ¹öÁö°¡ ÀÌ·¸°Ô °üÇÒ±ÇÀ» ¸ðµÎ ¹ö¸®°í ³Ñ°ÜÁØ °ÍÀº ¿ÂÀüÈ÷ ÀÚ¿øÇÏ°í ½º½º·Î ºÎ°úÇÑ °ÍÀÌ´Ù. Àü´ÉÇÑ ¾Æ¹öÁö´Â ÀϺη¯
ÀÌ ¿ìÁÖ ±ÇÇÑÀÇ Á¦ÇÑÀ» ¹Þ¾ÆµéÀδÙ.
10:3.18 (112.2) Çϳª´ÔÀÇ
ºÐ½ÅÀ» ¼ö¿©ÇÏ´Â °Í°ú ±âŸ ¼±(à»)ÀÎ°Ý È°µ¿À» Á¦¿ÜÇϰí, ¸ðµç ¿µÀû ¸é¿¡¼, ¿µ¿øÇÑ ¾ÆµéÀº ¾Æ¹öÁö¿Í Çϳª°¡
µÇ¾î¼ Ȱµ¿ÇÏ´Â µíÇÏ´Ù. ¾ÆµéÀº ¹°Áú Àΰ£ÀÇ ÁöÀû Ȱµ¿À̳ª ¹°Áú ¿ìÁÖÀÇ ¿¡³ÊÁö Ȱµ¿°ú ¹ÐÁ¢ÇÏ°Ô °ü·ÃµÇÁö ¾Ê´Â´Ù.
Àý´ëÀûÀÎ ¾ÆµéÀº ÇÑ ¼º°ÝÀڷμ ¿µÀû ¿ìÁÖ ºÐ¾ß¿¡¼¸¸ Ȱµ¿ÇÑ´Ù.
10:3.19 (112.3) ¹«ÇÑÇÑ
¿µÀº ³î¶ø°Ôµµ º¸ÆíÀûÀ̰í, ¹ÏÀ» ¼ö ¾øÀÌ ¸ðµç Ȱµ¿¿¡ ´Ù´ÉÇÏ´Ù. ±×´Â Áö¼º¤ý¹°Áú¤ý¿µÀÇ ºÐ¾ß¿¡¼ ÇൿÇÑ´Ù. ÇÕµ¿
ÇàÀ§ÀÚ´Â ¾Æ¹öÁö¿Í ¾ÆµéÀÇ ¿¬ÇÕÀ» ´ëÇ¥ÇÏÁö¸¸, ¶ÇÇÑ ÀÚ½ÅÀ¸·Î¼ Ȱµ¿ÇÑ´Ù. ¹°¸®Àû ÀηÂ, ¿µÀû ÀηÂ, ¶Ç´Â ¼º°Ý
ȸ·Î¿¡ Á÷Á¢ ¾Æ¶û°÷ÇÏÁö ¾ÊÁö¸¸, ´Ù¸¥ ¸ðµç ¿ìÁÖ È°µ¿¿¡ ´Ù¼Ò Âü¿©ÇÑ´Ù. ¹«ÇÑÇÑ ¿µÀº ½ÇÁ¸ÀûÀ̸ç Àý´ëÀûÀÎ ¼¼
°¡Áö Àη ÅëÁ¦¿¡ ÀÇÁ¸ÇÏ´Â µíÇÑ ÇÑÆí, ¼¼ °¡Áö¸¦ ÃÊ¿ùÀûÀ¸·Î ÅëÁ¦ÇÏ´Â µíÇÏ´Ù. ÀÌ ¼¼ °¡Áö ÀÚÁúÀº ¿©·¯ ¹æ¹ýÀ¸·Î
ÀÌ¿ëµÇ¾î¼, ±Ã±ØÀ» ³Ñ´Â Àý´ë ÇѰ迡 ¹Ù·Î ¹ÌÄ¡±â±îÁö, 1Â÷ ¹°·Â ¹× ¿¡³ÊÁöÀÇ Ç¥ÇöÁ¶Â÷µµ ÃÊ¿ùÇÏ°í °Ñº¸±â¿¡
ÁßÈÇÏ´Â µíÇÏ´Ù. ¾î¶² »óȲ¿¡¼, ÀÌ ÃÊ¿ùÀû ÅëÁ¦´Â ¿ìÁÖ ½ÇüÀÇ 1Â÷Àû Ç¥Çöµµ Àý´ë·Î ÃÊ¿ùÇÑ´Ù.
¡ãTop
|
|
3. The Three Persons
of Deity
10:3.1 Notwithstanding there is only one
Deity, there are three positive and divine personalizations
of Deity. Regarding the endowment of man with the divine Adjusters,
the Father said: " Let us make mortal man in our own image.
" Repeatedly throughout the Urantian writings there occurs
this reference to the acts and doings of plural Deity, clearly
showing recognition of the existence and working of the three
Sources and Centers.
10:3.2 We are taught that the Son and the Spirit sustain the
same and equal relations to the Father in the Trinity association.
In eternity and as Deities they undoubtedly do, but in time
and as personalities they certainly disclose relationships of
a very diverse nature. Looking from Paradise out on the universes,
these relationships do seem to be very similar, but when viewed
from the domains of space, they appear to be quite different.
10:3.3 The divine Sons are indeed the " Word of God, "
but the children of the Spirit are truly the " Act of God.
" God speaks through the Son and, with the Son, acts through
the Infinite Spirit, while in all universe activities the Son
and the Spirit are exquisitely fraternal, working as two equal
brothers with admiration and love for an honored and divinely
respected common Father.
10:3.4 The Father, Son, and Spirit are certainly equal in nature,
co-ordinate in being, but there are unmistakable differences
in their universe performances, and when acting alone, each
person of Deity is apparently limited in absoluteness.
10:3.5 The Universal Father, prior to his self-willed divestment
of the personality, powers, and attributes which constitute
the Son and the Spirit, seems to have been (philosophically
considered) an unqualified, absolute, and infinite Deity. But
such a theoretical First Source and Center without a Son could
not in any sense of the word be considered the Universal Father;
fatherhood is not real without sonship. Furthermore, the Father,
to have been absolute in a total sense, must have existed at
some eternally distant moment alone. But he never had such a
solitary existence; the Son and the Spirit are both coeternal
with the Father. The First Source and Center has always been,
and will forever be, the eternal Father of the Original Son
and, with the Son, the eternal progenitor of the Infinite Spirit.
10:3.6 We observe that the Father has divested himself of all
direct manifestations of absoluteness except absolute fatherhood
and absolute volition. We do not know whether volition is an
inalienable attribute of the Father; we can only observe that
he did not divest himself of volition. Such infinity of will
must have been eternally inherent in the First Source and Center.
10:3.7 In bestowing absoluteness of personality upon the Eternal
Son, the Universal Father escapes from the fetters of personality
absolutism, but in so doing he takes a step which makes it forever
impossible for him to act alone as the personality-absolute.
And with the final personalization of coexistent Deity-the Conjoint
Actor-there ensues the critical trinitarian interdependence
of the three divine personalities with regard to the totality
of Deity function in absolute.
10:3.8 God is the Father-Absolute of all personalities in the
universe of universes. The Father is personally absolute in
liberty of action, but in the universes of time and space, made,
in the making, and yet to be made, the Father is not discernibly
absolute as total Deity except in the Paradise Trinity.
10:3.9 The First Source and Center functions outside of Havona
in the phenomenal universes as follows:
10:3.10 As creator, through the Creator Sons, his grandsons.
10:3.11 As controller, through the gravity center of Paradise.
10:3.12 As spirit, through the Eternal Son.
10:3.13 As mind, through the Conjoint Creator.
10:3.14 As a Father, he maintains parental contact with all
reatures through his personality circuit.
10:3.15 As a person, he acts directly throughout creation by
his exclusive fragments¦¡in mortal man by the Thought Adjusters.
10:3.16 As total Deity, he functions only in the Paradise Trinity.
10:3.17 All these relinquishments and delegations of jurisdiction
by the Universal Father are wholly voluntary and self-imposed.
The all-powerful Father purposefully assumes these limitations
of universe authority.
10:3.18 The Eternal Son seems to function as one with the Father
in all spiritual respects except in the bestowals of the God
fragments and in other prepersonal activities. Neither is the
Son closely identified with the intellectual activities of material
creatures nor with the energy activities of the material universes.
As absolute the Son functions as a person and only in the domain
of the spiritual universe.
10:3.19 The Infinite Spirit is amazingly universal and unbelievably
versatile in all his operations. He performs in the spheres
of mind, matter, and spirit. The Conjoint Actor represents the
Father-Son association, but he also functions as himself. He
is not directly concerned with physical gravity, with spiritual
gravity, or with the personality circuit, but he more or less
participates in all other universe activities. While apparently
dependent on three existential and absolute gravity controls,
the Infinite Spirit appears to exercise three supercontrols.
This threefold endowment is employed in many ways to transcend
and seemingly to neutralize even the manifestations of primary
forces and energies, right up to the superultimate borders of
absoluteness. In certain situations these supercontrols absolutely
transcend even the primal manifestations of cosmic reality.
|
4.
½ÅÀÇ »ïÀ§ ÀÏü ¿¬ÇÕ
10:4.1 (112.4) ¸ðµç Àý´ëÀû ¿¬ÇÕ
°¡¿îµ¥, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü(Á¦1 »ïÀÚÀÏÄ¡)´Â ¼øÀüÈ÷ ¼º°ÝÀ» °¡Áø ½ÅÀÇ °áÇÕÀ¸·Î¼ µ¶Æ¯ÇÏ´Ù. Çϳª´ÔÀº ¿ÀÁ÷,
Çϳª´Ô°ú °¡Áö´Â °ü°è¿¡¼, ¶Ç Çϳª´ÔÀ» ¾Ë ¼ö ÀÖ´Â ÀÚµé°ú °¡Áö´Â °ü°è¿¡¼, Çϳª´ÔÀ¸·Î¼ Ȱµ¿ÇÑ´Ù. ±×·¯³ª
Çϳª´ÔÀº ¿ÀÁ÷ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¾È¿¡¼, ±×¸®°í ¿ìÁÖ ÃÑü¿Í °¡Áö´Â °ü°è¿¡¼, Àý´ëÀû ½ÅÀ¸·Î¼ Ȱµ¿ÇÑ´Ù.
10:4.2 (112.5) ¿µ¿øÇÑ
½ÅÀº ¿ÏÀüÈ÷ ÅëÀϵǾî ÀÖ´Ù. ±×·±µ¥µµ ¿ÏÀüÈ÷ °³º°ÈµÈ ½Å ¼¼ ºÐÀÌ °è½Å´Ù. ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü´Â ù° ±Ù¿ø
Á߽ɰú ¿µ¿øÇÑ µ¿À§ÀÚµéÀÌ °¡Áø ¼ºÇ°ÀÇ Æ¯Â¡ ¹× ¹«ÇÑÇÑ ´É·ÂÀÇ ¿Â°® ´Ù¾ç¼º, ±×¸®°í °¥¶óÁöÁö ¾ÊÀº ½ÅÀÇ ¿ìÁÖ
±â´ÉÀÇ ½Å´Ù¿î ÅëÀϼºÀ» ¸ðµÎ µ¿½Ã¿¡ Ç¥ÇöÇÒ ¼ö ÀÖ°Ô ¸¸µç´Ù.
10:4.3 (112.6) »ïÀ§ÀÏü´Â
ºñ¼º°Ý ÀÚ°ÝÀ¸·Î, ±×·¯³ª ¼º°ÝÀ» Ä§ÇØÇÏÁö ¾Ê°í¼ Ȱµ¿ÇÏ´Â ¹«ÇÑÇÑ ¼º°ÝÀÚµéÀÇ °áÇÕÀÌ´Ù. ¿¹´Â Åõ¹ÚÇÏÁö¸¸ ¾Æ¹öÁö¤ý¾Æµé¤ý¼ÕÀÚ°¡
ÇÔ²², ÀΰÝÀÚ°¡ ¾Æ´Ñ ¹ýÀÎ, ±×·±µ¥µµ °¢ÀÚÀÇ °³ÀÎ ÀÇÁö¿¡ Áö¹èµÇ´Â ¹ýÀÎ(ÛöìÑ)À» ¸¸µé ¼ö ÀÖÀ» °ÍÀÌ´Ù.
10:4.4 (112.7) ÆÄ¶ó´ÙÀ̽º
»ïÀ§ÀÏü´Â ½ÇÀçÇÑ´Ù. »ïÀ§ÀÏü´Â ¾Æ¹öÁö¤ý¾Æµé¤ý¿µ, ÀÌ·¸°Ô ½ÅÀÇ ¿¬ÇÕÀ¸·Î¼ Á¸ÀçÇÑ´Ù. ±×·¡µµ ¾Æ¹öÁö³ª ¾ÆµéÀ̳ª
¿µ, ¾Æ´Ï¸é ÀÌ Áß¿¡ ¾î´À µÎ ºÐµµ ÀÌ µ¿ÀÏÇÑ »ïÀ§ÀÏü¿Í °ü·ÃµÇ¾î Ȱµ¿ÇÒ ¼ö ÀÖ´Ù. ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀº »ïÀÚÀÏü°¡
¾Æ´Ñ ¹æ¹ýÀ¸·Î ÇÔ²² ÀÏÇÒ ¼ö ÀÖÁö¸¸, ¼¼ ºÐÀÇ ½ÅÀ¸·Î¼ ÇÏ´Â °ÍÀº ¾Æ´Ï´Ù. ¼º°ÝÀڷμ, ¼¼ ºÐÀº ¶æÇÏ´Â ´ë·Î
ÇÔ²² ÀÏÇÒ ¼ö ÀÖÁö¸¸, ±×°ÍÀº »ïÀ§ÀÏü°¡ ¾Æ´Ï´Ù.
10:4.5 (112.8) ¹«ÇÑÇÑ
¿µÀÌ ÇàÇÏ´Â ÀÏÀº ÇÕµ¿ ÇàÀ§ÀÚÀÇ ±â´ÉÀ̶ó´Â °ÍÀ» ´Ã ±â¾ïÇÏ¿©¶ó. ¾Æ¹öÁö¿Í ¾Æµé µÎ ºÐÀº ¸ðµÎ ¿µ ¾È¿¡¼, ¿µÀ»
ÅëÇØ¼, ±×¸®°í ¿µÀ¸·Î¼ Ȱµ¿Çϰí ÀÖ´Ù. ±×·¯³ª »ïÀ§ÀÏüÀÇ ½Åºñ¸¦ ¹àÈ÷·Á ¾Ö¾²´Â °ÍÀº ¹«ÀÍÇÒ °ÍÀÌ´Ù: ÇÑ ºÐ°ú
°°Àº ¼¼ ºÐ, ¶ÇÇÑ ÇÑ ºÐ ¾È¿¡ °è½Ã´Â ¼¼ ºÐÀ̸ç, ÇÑ ºÐÀÌ µÎ ºÐÀ¸·Î¼, ¶ÇÇÑ µÎ ºÐÀ» À§Çؼ ÇൿÇÑ´Ù.
10:4.6 (112.9) »ïÀ§ÀÏü´Â
¿ìÁÖ »ç¹« Àüü¿¡ ¹ÐÁ¢È÷ °ü·ÃµÇ±â ¶§¹®¿¡ ¾î´À °í¸³µÈ ¿ìÁÖ »ç°ÇÀ̳ª ¼º°Ý °ü°è Àüü¸¦ ¼³¸íÇÏ·Á°í ¾Ö¾µ ¶§,
»ïÀ§ÀÏü¸¦ °è»ê¿¡ ³Ö¾î¾ß ÇÑ´Ù. »ïÀ§ÀÏü´Â ¿ìÁÖÀÇ ¸ðµç ¼öÁØ¿¡¼ Ȱµ¿Çϸç, ÇÊ»ç Àΰ£Àº À¯ÇÑ ¼öÁØ¿¡ ±¹ÇѵǾî
ÀÖ´Ù. µû¶ó¼ »ç¶÷Àº À¯ÇÑ »ïÀ§ÀÏü °³³äÀÌ »ïÀ§ÀÏü¶ó´Â °ÍÀ¸·Î ¸¸Á·ÇØ¾ß ÇÑ´Ù.
10:4.7 (113.1) ³Ê´Â À°Ã¼¸¦
ÀÔÀº ÇÊ»çÀڷμ, ³Ê °³ÀÎÀÇ ±ú¿ìħ¿¡ µû¶ó¼, ³ÊÀÇ Á¤½Å ¹× È¥ÀÇ ¹ÝÀÀ°ú Á¶È¸¦ ÀÌ·ç¸é¼ »ïÀ§ÀÏü¸¦ º¸¾Æ¾ß
ÇÑ´Ù. »ïÀ§ÀÏüÀÇ Àý´ë¼º¿¡ °üÇÏ¿© ³Ê´Â °ÅÀÇ ¾Æ¹«°Íµµ ¾Ë ¼ö ¾øÁö¸¸, ÆÄ¶ó´ÙÀ̽º¸¦ ÇâÇØ ¿Ã¶ó°¡´Â µ¿¾È, Àý´ë
»ïÀÚÀÏü´Â ¾Æ´Ï´õ¶óµµ, ÃÖ»óÀÇ »ïÀ§ÀÏü¿Í ±Ã±ØÀÇ »ïÀ§ÀÏü°¡ ¿¬´Þ¾Æ °è½ÃµÇ´Â °Í¿¡, ±×¸®°í À̸¦ ¶æÇÏÁö ¾Ê°Ô
¹ß°ßÇÏ°í¼ ³Ê´Â ¿©·¯ ¹ø ³î¶ó°Ô µÉ °ÍÀÌ´Ù.
¡ãTop
|
|
4. The Trinity Union
of Deity
10:4.1 Of all absolute associations, the
Paradise Trinity (the first triunity) is unique as an exclusive
association of personal Deity. God functions as God only in
relation to God and to those who can know God, but as absolute
Deity only in the Paradise Trinity and in relation to universe
totality.
10:4.2 Eternal Deity is perfectly unified; nevertheless there
are three perfectly individualized persons of Deity. The Paradise
Trinity makes possible the simultaneous expression! of all the
diversity of the character traits and infinite powers of the
First Source and Center and his eternal co-ordinates and of
all the divine unity of the universe functions of undivided
Deity.
10:4.3 The Trinity is an association of infinite persons functioning
in a nonpersonal capacity but not in contravention of personality.
The illustration is crude, but a father, son, and grandson could
form a corporate entity which would be nonpersonal but nonetheless
subject to their personal wills.
10:4.4 The Paradise Trinity is real. It exists as the Deity
union of Father, Son, and Spirit; yet the Father, the Son, or
the Spirit, or any two of them, can function in relation to
this selfsame Paradise Trinity. The Father, Son, and Spirit
can collaborate in a non-Trinity manner, but not as three Deities.
As persons they can collaborate as they choose, but that is
not the Trinity.
10:4.5 Ever remember that what the Infinite Spirit does is the
function of the Conjoint Actor. Both the Father and the Son
are functioning in and through and as him. But it would be futile
to attempt to elucidate the Trinity mystery: three as one and
in one, and one as two and acting for two.
10:4.6 The Trinity is so related to total universe affairs that
it must be reckoned with in our attempts to explain the totality
of any isolated cosmic event or personality relationship. The
Trinity functions on all levels of the cosmos, and mortal man
is limited to the finite level; therefore must man be content
with a finite concept of the Trinity as the Trinity.
10:4.7 As a mortal in the flesh you should view the Trinity
in accordance with your individual enlightenment and in harmony
with the reactions of your mind and soul. You can know very
little of the absoluteness of the Trinity, but as you ascend
Paradiseward, you will many times experience astonishment at
successive revelations and unexpected discoveries of Trinity
supremacy and ultimacy, if not of absoluteness.
|
5.
»ïÀ§ÀÏüÀÇ ±â´É
10:5.1 (113.2) ¼º°ÝÀÌ ÀÖ´Â ½ÅµéÀº
¼Ó¼ºÀÌ ÀÖÁö¸¸, »ïÀ§ÀÏü°¡ ¼Ó¼ºÀÌ ÀÖ´Ù°í ¸»ÇÏ¸é µµÀúÈ÷ ¸»ÀÌ µÇÁö ¾Ê´Â´Ù. ½Å´Ù¿î Á¸ÀçµéÀÇ ÀÌ·¯ÇÑ ¿¬ÇÕÀº ÀÀº¸ÀÇ
½ÃÇà, ÀüüÀÇ Åµµ, ³ª¶õÈ÷ ÇÏ´Â Çൿ, ¿ìÁÖÀÇ Àü¹ÝÀû ÅëÁ¦¿Í °°Àº ±â´ÉÀÌ ÀÖ´Ù°í º¸´Â °ÍÀÌ ´õ Àû´çÇÏ´Ù.
ÀÌ·¯ÇÑ ±â´ÉÀº ¼º°Ý °¡Ä¡¸¦ °¡Áø ¸ðµç »ì¾Æ ÀÖ´Â ½Çü°¡ °ü·ÃµÈ ÇÑ, Ȱ¹ßÇÏ°Ô ÃÖ»óÀÌÀÚ ±Ã±ØÀÇ ±â´ÉÀÌ¿ä, (½ÅÀÇ
ÇÑ°è ¾È¿¡¼) Àý´ëÀû ±â´ÉÀÌ´Ù.
10:5.2 (113.3) ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ ±â´ÉÀº, °Ü¿ì °Ñº¸±â¿¡ ¾Æ¹öÁö°¡ ºÎ¿©ÇÑ ½Å¼º¿¡ ¾Æµé°ú ¿µÀÇ
¼º°Ý Á¸Àç¿¡ °íÀ¯ÇÑ, Æ¯ÈµÈ ¼Ó¼ºÀ» ÇÕÄ£ °ÍÀÌ ¾Æ´Ï´Ù. ¼¼ ÆÄ¶ó´ÙÀ̽º ½ÅÀÇ »ïÀ§ÀÏü ¿¬ÇÕÀº º¸ÆíÀû °è½Ã¤ýȰµ¿¤ýÇàÁ¤À»
À§ÇÏ¿©, »õ·Î¿î ÀÇ¹Ì¿Í °¡Ä¡, ±Ç´É°ú ´É·ÂÀ» ÁøÈÇÏ°í ±Ã±Ø¿¡ ÀÌ·ç°í ½ÅÀ¸·Î ¸¸µå´Â °á°ú¸¦ ³º´Â´Ù. »ì¾Æ ÀÖ´Â
°áÇÕ, Àΰ£ °¡Á·, »çȸ Áý´Ü, ¶Ç´Â ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü´Â ´Ü¼øÇÑ »ê¼ú ÇÕ°è·Î ´Ã¾î³ªÁö ¾Ê´Â´Ù. Áý´ÜÀÇ ÀáÀ缺Àº
¾ðÁ¦³ª ±× ±¸¼º¿øµéÀÇ ¼Ó¼ºÀ» ´Ü¼øÈ÷ ÇÕ°èÇÑ °Íº¸´Ù Å©´Ù.
10:5.3 (113.4) »ïÀ§ÀÏü´Â °ú°Å¤ýÇöÀç¤ý¹Ì·¡ÀÇ ¿ìÁÖ Àüü¿¡ ´ëÇÏ¿© »ïÀ§ÀÏü·Î¼ µ¶Æ¯ÇÑ Åµµ¸¦ °¡Áø´Ù.
»ïÀ§ÀÏüÀÇ ±â´ÉÀº »ïÀ§ÀÏü°¡ ¿ìÁÖ¸¦ ´ëÇϴ ŵµ¿Í °ü·ÃÇÏ¿© °í·ÁÇÏ´Â °ÍÀÌ ÃÖ¼±ÀÌ´Ù. ±×·¯ÇÑ Åµµ´Â µ¿½Ã¿¡ ³ªÅ¸³ª¸ç,
¾î´À µ¶¸³µÈ »óȲÀ̳ª »ç°Ç¿¡ °üÇÏ¿© ¸î °¡ÁöÀÏ ¼ö ÀÖ´Ù:
10:5.4 (113.5) 1. À¯ÇÑÀÚ¿¡ ´ëÇÑ Åµµ: »ïÀ§ÀÏü°¡ ÃÖ´ë·Î ÀÚü¸¦ Á¦ÇÑÇÑ °ÍÀº À¯ÇÑÀÚ¿¡ ´ëÇÑ ÅµµÀÌ´Ù.
»ïÀ§ÀÏü´Â ¼º°ÝÀÚ°¡ ¾Æ´Ï¸ç, ¶ÇÇÑ ÃÖ»ó Á¸Àç´Â »ïÀ§ÀÏüÀÇ À¯ÀÏÇÑ ¼º°Ýȵµ ¾Æ´Ï´Ù. ±×·¯³ª À¯ÇÑÇÑ Àΰ£ÀÌ ÀÌÇØÇÒ
¼ö ÀÖµµ·Ï, »ïÀ§ÀÏü¸¦ µ¿·ÂÀ» °¡Áø ¼º°ÝÀÚ·Î ÁýÁßÇÏ´Â µ¥´Â ÃÖ»óÀ§°¡ °¡Àå °¡±î¿î ±æÀÌ´Ù. µû¶ó¼ À¯ÇÑÀÚ¿Í °¡Áö´Â
°ü°è¿¡¼, »ïÀ§ÀÏü¸¦ ¶§¶§·Î ÃÖ»ó »ïÀ§ÀÏü¶ó°í ¸»ÇÑ´Ù.
10:5.5 (113.6) 2. ÃÊÇÑÀÚ¿¡ ´ëÇÑ Åµµ: ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü´Â, À¯ÇÑÀ» ³ÑÁö¸¸ Àý´ë ÀÌÇÏ¿¡ ÀÖ´Â
Á¸Àç ¼öÁØÀ» Á¸ÁßÇϸç, ÀÌ °ü°è¸¦ ¶§¶§·Î ±Ã±Ø¼º »ïÀ§ÀÏü¶ó[2] ºÎ¸¥´Ù. ±Ã±ØÀ§µµ ÃÖ»óÀ§µµ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¸¦
¿ÂÀüÈ÷ ´ëÇ¥ÇÏÁö ¾Ê´Â´Ù. ±×·¯³ª Á¦ÇÑµÈ Àǹ̿¡¼, °¢ÀÚÀÇ ¼öÁØ¿¡ ´ëÇÏ¿©, üÇèÀû ±Ç´ÉÀÌ ¼ºÀåÇÏ´Â ¼±(à»)ÀΰÝ
½Ã´ë¿¡, µÎ ºÐÀº °¢ÀÚ »ïÀ§ÀÏü¸¦ ´ëÇ¥ÇÏ´Â µíÇÏ´Ù.
10:5.6 (113.7) 3. ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ Àý´ëÀû ŵµ´Â Àý´ë Á¸Àçµé°ú °ü·ÃµÇ¾î ÀÖ°í, ±Ã±Ø¿¡ ÃÑü
½ÅÀÇ È°µ¿À» ³º´Â´Ù.
10:5.7 (113.8) ¹«ÇÑ »ïÀ§ÀÏü´Â ù° ±Ù¿ø Áß½ÉÀÇ ¸ðµç »ïÀÚÀÏÄ¡ °ü°è¡ª½ÅÈ(ãêûù)µÈ °ü°è¿Í ½ÅȵÇÁö
¾ÊÀº °ü°è¡ª°¡ ³ª¶õÈ÷ Ȱµ¿ÇÏ´Â °ÍÀ» Æ÷ÇÔÇϸç, µû¶ó¼ ÀΰÝÀÚµéÀÌ ÆÄ¾ÇÇϱⰡ ´ë´ÜÈ÷ Èûµé´Ù. »ïÀ§ÀÏü¸¦ ¹«ÇÑÀ̶ó°í
»ý°¢ÇÒ ¶§, Àϰö °¡Áö »ïÀÚÀÏÄ¡¸¦ ¹«½ÃÇÏÁö ¸»¶ó. ÀÌ·¸°Ô ÇÔÀ¸·Î ÀÌÇØÇϱ⠾î·Á¿î ¾î¶² Á¡µéÀ» ÇÇÇÒÁö ¸ð¸£°í,
¾î¶² ¿ª¼³ÀÌ ¾î´À Á¤µµ ÇØ°áµÉÁöµµ ¸ð¸¥´Ù.
10:5.8 (114.1) ±×·¯³ª ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ ¿ÏÀüÇÑ Áø½Ç°ú ¿µ¿øÇÑ ÀǹÌ, ±×¸®°í ¹«ÇÑÈ÷ ¿ÏÀüÇÑ ¼¼
ºÐÀÇ ³¡¾ø´Â »óÈ£ °ü°è°¡ ¾î¶² ¼ºÁúÀÌ Àִ°¡ Á¦ÇÑµÈ Àΰ£ÀÇ ¸Ó¸®°¡ ¾Ë¾Æµèµµ·Ï Àü´ÞÇϱ⿡´Â ³» ¸»ÀçÁÖ°¡ ÃæºÐÇÏÁö
¾Ê´Ù.
°¢ÁÖ[2] 10:5.5 »ïÀ§ÀÏü
: ÀÌ¿Í ´Þ¸® ±Ã±Ø »ïÀÚÀÏü(Ultimate Trinity)´Â ÃÖ»ó Á¸Àç, ÃÖ»ó âÁ¶ ¼º°ÝÀÚµé, ±×¸®°í ÃÊÇÑ
ÃÑ¿ìÁÖ °ÇÃà°¡µé·Î ±¸¼ºµÈ´Ù.
¡ãTop
|
|
5. Functions of the Trinity
10:5.1 The personal Deities have attributes,
but it is hardly consistent to speak of the Trinity as having
attributes. This association of divine beings may more properly
be regarded as having functions, such as justice administration,
totality attitudes, co-ordinate action, and cosmic overcontrol.
These functions are actively supreme, ultimate, and (within
the limits of Deity) absolute as far as all living realities
of personality value are concerned.
10:5.2 The functions of the Paradise Trinity are not simply
the sum of the Father's apparent endowment of divinity plus
those specialized attributes that are unique in the personal
existence of the Son and the Spirit. The Trinity association
of the three Paradise Deities results in the evolution, eventuation,
and deitization of new meanings, values, powers, and capacities
for universal revelation, action, and administration. Living
associations, human families, social groups, or the Paradise
Trinity are not augmented by mere arithmetical summation. The
group potential is always far in excess of the simple sum of
the attributes of the component individuals.
10:5.3 The Trinity maintains a unique attitude as the Trinity
towards the entire universe of the past, present, and future.
And the functions of the Trinity can best be considered in relation
to the universe attitudes of the Trinity. Such attitudes are
simultaneous and may be multiple concerning any isolated situation
or event:
10:5.4 Attitude toward the Finite. The maximum self-limitation
of the Trinity is its attitude toward the finite. The Trinity
is not a person, nor is the Supreme Being an exclusive personalization
of the Trinity, but the Supreme is the nearest approach to a
power-personality focalization of the Trinity which can be comprehended
by finite creatures. Hence the Trinity in relation to the finite
is sometimes spoken of as the Trinity of Supremacy.
10:5.5 Attitude toward the Absonite. The Paradise Trinity has
regard for those levels of existence which are more than finite
but less than absolute, and this relationship is sometimes denominated
the Trinity of Ultimacy. Neither the Ultimate nor the Supreme
are wholly representative of the Paradise Trinity, but in a
qualified sense and to their respective levels, each seems to
represent the Trinity during the prepersonal eras of experiential-power
development.
10:5.6 The Absolute Attitude of the Paradise Trinity is in relation
to absolute existences and culminates in the action of total
Deity.
10:5.7 The Trinity Infinite involves the co-ordinate action
of all triunity relationships of the First Source and Cent-undeified
as well as deified-and hence is very difficult for personalities
to grasp. In the contemplation of the Trinity as infinite, do
not ignore the seven triunities; thereby certain difficulties
of understanding may be avoided, and certain paradoxes may be
partially resolved.
10:5.8 But I do not command language which would enable me to
convey to the limited human mind the full truth and the eternal
significance of the Paradise Trinity and the nature of the never-ending
interassociation of the three beings of infinite perfection.
|
6.
»ïÀ§ÀÏüÀÇ °íÁ¤µÈ ¾Æµé
10:6.1 (114.2) ¸ðµç ¹ýÄ¢Àº ù°
±Ù¿ø Á߽ɿ¡ ±â¿øÀ» °¡Áö¸ç, ±×´Â ¹ýÄ¢ÀÌ´Ù. ¿µÀû ¹ýÄ¢ÀÇ ÇàÁ¤Àº µÑ° ±Ù¿ø Á߽ɿ¡ º»·¡ºÎÅÍ »ý±ä´Ù. ¹ýÄ¢ÀÇ
°è½Ã, °ð ½ÅÀÇ ¹ý·ÉÀ» ¼±Æ÷Çϰí ÇØ¼®ÇÏ´Â °ÍÀº ¼Â° ±Ù¿ø Áß½ÉÀÇ ±â´ÉÀÌ´Ù. ¹ýÀÇ ÀÀ¿ë, °ð ÆÇ°áÀº ÆÄ¶ó´ÙÀ̽º
»ïÀ§ÀÏüÀÇ ºÐ¾ß¿¡ ¼ÓÇϸç, »ïÀ§ÀÏüÀÇ ¾î¶² ¾ÆµéµéÀÌ À̸¦ ¼öÇàÇÑ´Ù.
10:6.2 (114.3) ÀÀº¸´Â
ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ ¿ìÁÖ ÅëÄ¡±Ç¿¡ º»·¡ºÎÅÍ »ý±ä´Ù. ±×·¯³ª ¼±¤ýÀÚºñ¤ýÁø¸®´Â ½Å¼ºÇÑ ¼º°ÝÀÚµéÀÌ ¿ìÁÖ¿¡ º£Çª´Â
ºÀ»çÀ̸ç, ½ÅµéÀÇ ¿¬ÇÕÀº »ïÀ§ÀÏü¸¦ ÀÌ·é´Ù. ÀÀº¸´Â ¾Æ¹öÁö³ª ¾ÆµéÀ̳ª ¿µÀÇ Åµµ°¡ ¾Æ´Ï´Ù. ÀÀº¸´Â »ç¶û¤ýÀÚºñ¤ýºÀ»ç¸¦
º£Çª´Â ÀÌ ¼º°ÝÀÚµéÀÌ »ïÀ§ÀÏü·Î¼ °¡Áö´Â ŵµÀÌ´Ù. ÆÄ¶ó´ÙÀ̽º ½Åµé °¡¿îµ¥ ¾î´À ºÐµµ ÀçÆÇÀ» ÁýÇàÇ϶ó°í ÀçÃËÇÏÁö
¾Ê´Â´Ù. ÀÀº¸(ëëÜÃ)´Â °áÄÚ °³ÀÎÀÇ Åµµ°¡ ¾Æ´Ï¸ç, ¾ðÁ¦³ª ´Ù¼öÀÇ ±â´ÉÀÌ´Ù.
10:6.3 (114.4) Áõ°Å´Â
°øÁ¤(ÀÚºñ¿Í Á¶ÈµÈ ÀÀº¸)ÀÇ ±âÃÊÀ̸ç, ¼Â° ±Ù¿ø Áß½ÉÀÇ ¼º°ÝÀÚµéÀÌ Áõ°Å¸¦ Á¦°øÇÑ´Ù. ¼Â° ±Ù¿ø Áß½ÉÀº ¸ðµç
¿µ¿ª¿¡ ´ëÇØ¼, ¸ðµç âÁ¶¿¡ ÀÖ´Â ÁöÀû Á¸ÀçµéÀÇ Áö¼º¿¡ ´ëÇÏ¿©, ¾Æ¹öÁö¿Í ¾ÆµéÀÇ ÇÕµ¿ ´ëÇ¥ÀÚÀÌ´Ù.
10:6.4 (114.5) ½ÉÆÇÀº
¹«ÇÑÇÑ ¿µÀÇ ¼º°ÝÀÚµéÀÌ Á¦ÃâÇÑ Áõ°Å¿¡ µû¶ó¼ ¸¶Áö¸·¿¡ ÀçÆÇÀ» ½ÃÇàÇÏ´Â °ÍÀ̰í, »ïÀ§ÀÏüÀÇ °íÁ¤µÈ ¾ÆµéµéÀÌ ÇÏ´Â
ÀÏÀ̸ç, À̵éÀº ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀÌ ÇϳªµÈ »ïÀ§ÀÏüÀÇ ¼ºÁúÀ» °¡Áø Á¸ÀçÀÌ´Ù.
10:6.5 (114.6) ÀÌ Áý´ÜÀÇ
»ïÀ§ÀÏüÀÇ ¾ÆµéÀº ´ÙÀ½ ¼º°ÝÀÚ¸¦ Æ÷ÇÔÇÑ´Ù:
10:6.6 (114.7) 1. »ïÀ§ÀÏü°¡
³ºÀº ÃÖ»óÀ§ÀÇ ½Åºñ.
10:6.7 (114.8) 2. ¿µ¿øºÎÅÍ
´Ã °è½Å ÀÌ.
10:6.8 (114.9) 3. ¿¾ÀûºÎÅÍ
´Ã °è½Å ÀÌ.
10:6.9 (114.10) 4.
´Ã ¿ÏÀüÇÑ ÀÌ.
10:6.10 (114.11) 5.
¿äÁòºÎÅÍ ´Ã °è½Å ÀÌ.
10:6.11 (114.12) 6.
´Ã ÇϳªµÈ ÀÌ.
10:6.12 (114.13) 7.
´Ã Ãæ½ÇÇÑ ÀÌ.
10:6.13 (114.14) 8.
ÁöÇý ¿Ï¼ºÀÚ.
10:6.14 (114.15) 9.
½Å¼ºÇÑ Á¶¾ðÀÚ.
10:6.15 (114.16) 10.
¿ìÁÖ °Ë¿ÀÚ.
10:6.16 (114.17) ¿ì¸®´Â »ïÀ§ÀÏü·Î¼
Ȱµ¿ÇÏ´Â ¼¼ ÆÄ¶ó´ÙÀ̽º ½ÅÀÇ ÀÚ¼ÕÀÌ´Ù. ¿Ö³ÄÇϸé, ³ª´Â ¸¶Ä§ ÀÌ Áý´ÜÀÇ Á¦10 °è±Þ, ¿ìÁÖ °Ë¿ÀÚ¿¡ ¼ÓÇϱâ
¶§¹®ÀÌ´Ù. ÀÌ °è±ÞµéÀº º¸ÆíÀû Àǹ̿¡¼ »ïÀ§ÀÏüÀÇ Åµµ¸¦ ´ëÇ¥ÇÏÁö´Â ¾Ê´Â´Ù. ÁýÇàºÎ ÆÇ°áÀÇ ºÐ¾ß¿¡¼¸¸ ½ÅÀÇ
ÀÌ Áý´Ü ŵµ¸¦¡ªÀçÆÇÀ»¡ª´ëÇ¥ÇÑ´Ù. ¹èÄ¡¹ÞÀº µ¥ ²À ¸Â´Â ÀÏÀ» Çϱâ À§Çؼ, »ïÀ§ÀÏü°¡ ƯÁ¤ÇÑ ¸ñÀûÀ¸·Î ±×µéÀ»
°í¾ÈÇÏ¿´°í, ±×µéÀº ¿ÀÁ÷ ¾î¶² Ȱµ¿¿¡¼¸¸ »ïÀ§ÀÏü¸¦ ´ëÇ¥Çϸç, À̸¦ À§Çؼ ¼º°ÝȵȴÙ.
10:6.17 (115.1) ¿¾ÀûºÎÅÍ
´Ã °è½Å À̵é, ±×¸®°í »ïÀ§ÀÏü ±â¿øÀ» °¡Áø ±× µ¿·áµéÀº Àϰö ÃÊ¿ìÁÖ¿¡ ´ëÇÏ¿© ÃÖ°í·Î °øÁ¤ÇÑ ÆÇ°áÀ» ³»¸°´Ù.
Áß¾Ó ¿ìÁÖ¿¡¼ ±×·± ±â´ÉÀº ÀÌ·ÐÀ¸·Î¸¸ Á¸ÀçÇÑ´Ù. ÀÌ´Â °Å±â¿¡ °øÁ¤Àº ¿ÏÀüÈ÷ ÀÚ¸íÇϸç, ÇϺ¸³ªÀÇ ¿ÏÀü¼ºÀÌ ¾î¶²
ºÒÈÀÇ °¡´É¼ºµµ ¹°¸®Ä¡±â ¶§¹®ÀÌ´Ù.
10:6.18 (115.2) ÀçÆÇÀº
¿Ã¹Ù¸¥ °Í¿¡ °üÇÑ Áý´ÜÀÇ »ý°¢À̸ç, ÀÚºñ´Â ¿Ã¹Ù¸§À» ¸ö¼Ò Ç¥ÇöÇÏ´Â °ÍÀÌ´Ù. ÀÚºñ´Â »ç¶ûÀÇ ÅµµÀ̸ç, Á¤È®¼ºÀº
¹ý ¿î¿µÀÇ Æ¯Â¡À» ³ªÅ¸³½´Ù. ½ÅÀÇ ÆÇ°áÀº °øÁ¤ÀÇ Á¤½ÅÀÌ¿ä, Ç×»ó »ïÀ§ÀÏüÀÇ ÀÀº¸¿¡ ¼øÀÀÇÏ¸ç ´Ã Çϳª´ÔÀÇ ½Å´Ù¿î
»ç¶ûÀ» ¼ºÃëÇÑ´Ù. ÃæºÐÈ÷ ÆÄ¾ÇÇÏ°í ¿ÏÀüÈ÷ ÀÌÇØÇßÀ» ¶§, »ïÀ§ÀÏü°¡ ³»¸®´Â ¿Ã¹Ù¸¥ ÀÀº¸¿Í ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ÀÚºñ·Î¿î
»ç¶ûÀº ÀÏÄ¡ÇÑ´Ù. ±×·¯³ª »ç¶÷Àº ½ÅÀÇ ÀÀº¸¸¦ ³Ë³ËÈ÷ ÀÌÇØÇÏÁö ¸øÇÑ´Ù. ±×·¯¹Ç·Î »ç¶÷ÀÌ º¸´Ù½ÃÇÇ, ½Ã°£ ¼¼°èÀÇ
üÇèÀû ¿ìÁÖ¿¡¼ »ç¶û°ú À²¹ýÀ» º£Çª´Â °ÍÀ» Á¶ÀýÇϱâ À§ÇØ »ïÀ§ÀÏü ¾È¿¡¼, ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀÇ ¼º°ÝÀÚµéÀÌ Á¶Á¤µÈ´Ù.
¡ãTop
|
|
6. The Stationary Sons
of the Trinity
10:6.1 All law takes origin in the First
Source and Center; he is la w. The administration of spiritual
law inheres in the Second Source and Center. The revelation
of law, the promulgation and interpretation of the divine statutes,
is the function of the Third Source and Center. The application
of law, justice, falls within the province of the Paradise Trinity
and is carried out by certain Sons of the Trinity.
10:6.2 Justice is inherent in the universal sovereignty of the
Paradise Trinity, but goodness, mercy, and truth are the universe
ministry of the divine personalities, whose Deity union constitutes
the Trinity. Justice is not the attitude of the Father, the
Son, or the Spirit. Justice is the Trinity attitude of these
personalities of love, mercy, and ministry. No one of the Paradise
Deities fosters the administration of justice. Justice is never
a personal attitude; it is always a plural function.
10:6.3 Evidence, the basis of fairness (justice in harmony with
mercy), is supplied by the personalities of the Third Source
and Center, the conjoint representative of the Father and the
Son to all realms and to the minds of the intelligent beings
of all creation.
10:6.4 Judgment, the final application of justice in accordance
with the evidence submitted by the personalities of the Infinite
Spirit, is the work of the Stationary Sons of the Trinity, beings
partaking of the Trinity nature of the united Father, Son, and
Spirit.
10:6.5 This group of Trinity Sons embraces the following personalities:
10:6.6.1. Trinitized Secrets of Supremacy.
10:6.7.2. Eternals of Days.
10:6.8.3. Ancients of Days.
10:6.9.4. Perfections of Days.
10:6.10.5. Recents of Days.
10:6.11.6. Unions of Days.
10:6.12.7. Faithfuls of Days.
10:6.13.8. Perfectors of Wisdom.
10:6.14.9. Divine Counselors.
10:6.15.10. Universal Censors.
10:6.16 We are the children of the three Paradise Deities functioning
as the Trinity, for I chance to belong to the tenth order of
this group, the Universal Censors. These orders are not representative
of the attitude of the Trinity in a universal sense; they represent
this collective attitude of Deity only in the domains of executive
judgment-justice. They were specifically designed by the Trinity
for the precise work to which they are assigned, and they represent
the Trinity only in those functions for which they were personalized.
10:6.17 The Ancients of Days and their Trinity-origin associates
mete out the just judgment of supreme fairness to the seven
superuniverses. In the central universe such functions exist
in theory only; there fairness is self-evident in perfection,
and Havona perfection precludes all possibility of disharmony.
10:6.18 Justice is the collective thought of righteousness;
mercy is its personal expression!. Mercy is the attitude of
love; precision characterizes the operation of law; divine judgment
is the soul of fairness, ever conforming to the justice of the
Trinity, ever fulfilling the divine love of God. When fully
perceived and completely understood, the righteous justice of
the Trinity and the merciful love of the Universal Father are
coincident. But man has no such full understanding of divine
justice. Thus in the Trinity, as man would view it, the personalities
of Father, Son, and Spirit are adjusted to co-ordinate ministry
of love and law in the experiential universes of time.
|
7.
ÃÖ»óÀ§ÀÇ Àü¹ÝÀû ÅëÁ¦
10:7.1 (115.3) ½ÅÀÇ Ã³À½ ºÐ, µÑ°
ºÐ, ¼Â° ºÐÀº ¼·Î ´ëµîÇϸç, ¼¼ ºÐÀº ÇϳªÀÌ´Ù. ¡°¿ì¸®ÀÇ ÁÖ Çϳª´ÔÀº À¯ÀÏÇÑ Çϳª´ÔÀ̷δÙ.¡± ¿µ¿øÇÑ ½ÅµéÀÇ
½Å¼ºÇÑ »ïÀ§ÀÏü ¾È¿¡¼ ¸ñÀûÀº ¿ÏÀüÇϰí ÁýÇàÀº ÅëÀϵȴÙ. ¾Æ¹öÁö¿Í ¾Æµé°ú ÇÕµ¿ ÇàÀ§ÀÚ´Â ÂüÀ¸·Î ½Å´ä°Ô ÇϳªÀÌ´Ù.
ÇÑ °¡Áö Áø¸®¿¡ °üÇÏ¿© ÀÌ·¸°Ô ±â·ÏµÇ¾ú´Ù. ¡°³ª´Â óÀ½ÀÌ°í ¸¶Áö¸·ÀÌ´Ï, ³ª ¿Ü¿¡ ¾Æ¹« Çϳª´ÔÀÌ ¾ø´À´Ï¶ó.¡±
10:7.2 (115.4) À¯ÇÑ ¼öÁØ¿¡¼
»ç¹°ÀÌ ÇÊ»çÀÚÀÇ ´«¿¡ º¸ÀÌ´Ù½ÃÇÇ, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü´Â ÃÖ»ó Á¸Àç¿Í ¸¶Âù°¡Áö·Î, ¿À·ÎÁö ÃÑü¿¡¡ªÇ༺ Àüü,
¿ìÁÖ Àüü, ÃÊ¿ìÁÖ Àüü, ´ë¿ìÁÖ Àüü¿¡¡ª°ü½ÉÀ» °¡Áø´Ù. ÀÌ·¸°Ô ÃÑüÀÇ Åµµ°¡ Á¸ÀçÇÏ´Â °ÍÀº »ïÀ§ÀÏü°¡ ½ÅÀÇ
ÃÑüÀ̸ç, ¶Ç ±âŸ ¿©·¯ ÀÌÀ¯ ¶§¹®ÀÌ´Ù.
10:7.3 (115.5) ÃÖ»ó Á¸Àç´Â
À¯ÇÑÇÑ ¿©·¯ ¿ìÁÖ¿¡¼ Ȱµ¿Çϸç, »ïÀ§ÀÏüº¸´Ù ÀÛÀº ¹«¾ù, »ïÀ§ÀÏü¿Í ´Ù¸¥ ¹«¾ùÀÌ´Ù. ±×·¯³ª ¾î¶² ÇÑ°è ¾È¿¡¼,
µ¿·ÂÀÇ ¼º°ÝȰ¡ ºÒ¿ÏÀüÇÏ°Ô ÀÌ·ç¾îÁö´Â Çö½Ã´ë¿¡, ÀÌ ÁøÈÇÏ´Â ½ÅÀº ÃÖ»ó »ïÀ§ÀÏüÀÇ Åµµ¸¦ ºñÄ¡´Â µíÇÏ´Ù. ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀº
ÃÖ»ó Á¸Àç¿Í ÇÔ²² Ä£È÷ Ȱµ¿ÇÏÁö ¾Ê´Â´Ù. ±×·¯³ª ÇöÀç ¿ìÁÖ ½Ã´ë¿¡ À̺еéÀº »ïÀ§ÀÏü·Î¼, ÃÖ»óÀ§¿Í Çù·ÂÇÑ´Ù.
±×µéÀÌ ºñ½ÁÇÑ °ü°è¸¦ ±Ã±ØÀ§¿Í À¯ÁöÇÏ´Â °ÍÀ» ¿ì¸®´Â ¾Ë°í ÀÖ´Ù. ÃÖ»óÀ§ Çϳª´ÔÀÌ ¸¶Ä§³» ÁøÈ¸¦ ¸¶ÃÆÀ» ¶§,
ÆÄ¶ó´ÙÀ̽º ½Åµé°ú ÃÖ»óÀ§ Çϳª´ÔÀÌ ¹«½¼ °³ÀÎÀû °ü°è°¡ ÀÖÀ»±î °¡²û ÃßÃøÇØ º¸Áö¸¸, ¿ì¸®´Â Á¤¸» ¸ð¸¥´Ù.
10:7.4 (115.6) ¿ì¸®°¡
º¸±â¿¡, ÃÖ»óÀ§ÀÇ Àü¹ÝÀû ÅëÁ¦´Â ÀüÀûÀ¸·Î ¿¹ÃøÀÌ °¡´ÉÇÏÁö´Â ¾Ê´Ù. °Ô´Ù°¡, ÀÌ ¿¹ÃøÇÒ ¼ö ¾ø´Â ¼ºÁúÀº ¾î¶²
ºÒ¿ÏÀüÇÑ ¹ßÀ°ÀÇ Æ¯Â¡ÀÌ ÀÖ´Â µíÇѵ¥, ÀǽÉÇÒ ¿©Áö ¾øÀÌ ÃÖ»óÀ§ÀÇ ºÒ¿ÏÀü, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¿¡ ´ëÇØ¼ ÃÖ»óÀ§°¡
³ªÅ¸³»´Â À¯ÇÑÇÑ ¹ÝÀÀÀÌ ºÒ¿ÏÀüÇÑ °ÍÀ» °¡¸®Å°´Â ÀÚ±¹ÀÌ´Ù.
10:7.5 (115.7) ÇÊ»çÀÚÀÇ
¸Ó¸®´Â ¼ö¸¹Àº ÀÏ¡ªÅ« ¹°¸®Àû À̺¯, ²ûÂïÇÑ »ç°í(ÞÀͺ), ¹«¼¿î Àç³, °íÅ뽺·¯¿î º´, ¼¼°èÀû õ¹ú¡ªÀ» Áï½Ã
»ý°¢ÇÒ ¼ö ÀÖ°í, ÃÖ»ó Á¸ÀçÀÇ ÀÖÀ½Á÷ÇÑ ÀÌ ±â´ÉÀÇ ¹ÌÁöÀÇ ¿òÁ÷ÀÓ ¼Ó¿¡¼, ã¾Æ¿À´Â ±×·¯ÇÑ Àç¾ÓµéÀÌ ¼·Î °ü·Ã
Àִ°¡ ¹°¾îº¼ ¼ö ÀÖ´Ù. ¼ÖÁ÷È÷ ¸»Çؼ, ¿ì¸®´Â ¸ð¸¥´Ù. Á¤¸»·Î È®½ÇÄ¡ ¾Ê´Ù. ±×·¯³ª ½Ã°£ÀÌ È帧¿¡ µû¶ó¼,
¾î·Æ°í ¾ó¸¶Å ½Åºñ½º·¯¿î ÀÌ ¸ðµç »óȲÀÌ ¿ìÁÖµéÀÇ º¹Áö¿Í Áøº¸¸¦ À§Çؼ ¹Ýµå½Ã ÇØ°áµÇ¾î °¡´Â °ÍÀ» ¿ì¸®´Â ÁöÄѺ»´Ù.
ÃÖ»óÀ§ÀÇ È°µ¿°ú »ïÀ§ÀÏüÀÇ Àü¹ÝÀû ÅëÁ¦·Î ¸»¹Ì¾Ï¾Æ, Á¸ÀçÀÇ ¿©·¯ »óȲ, »ý¸íÀÇ ¼³¸íÇÒ ¼ö ¾ø´Â º¯ÃµÀÌ ¸ðµÎ
¼·Î ¾ôÇô¼ ÀÇ¹Ì ±íÀº ±ÍÁßÇÑ ¹«´Ì¸¦ ¸¸µéÁö ¸ð¸¥´Ù.
10:7.6 (116.1) ³Ê´Â Çϳª´ÔÀÇ
¾Æµé·Î¼, ¾Æ¹öÁö Çϳª´ÔÀÇ ¸ðµç ÇàÀû ¼Ó¿¡ Ä£È÷ »ç¶ûÇϴ ŵµ¸¦ Çì¾Æ¸± ¼ö ÀÖ´Ù. ±×·¯³ª ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ
¿ìÁÖ È°µ¿ °¡¿îµ¥ ¾ó¸¶³ª ¸¹Àº °ÍÀÌ °ø°£ÀÇ ÁøÈ ¼¼°è¿¡¼ °¢ ÇÊ»çÀÚÀÇ º¹Áö¿¡ À̹ÙÁöÇÏ´ÂÁö ¹Ýµå½Ã ÀÌÇØÇÒ ¼ö´Â
¾øÀ» °ÍÀÌ´Ù. ¿µ¿ø ¼Ó¿¡ Áøº¸Çϸé¼, »ïÀ§ÀÏüÀÇ ÇàÀ§´Â ÀüÀûÀ¸·Î ÀÇ¹Ì ÀÖ°í »ý°¢ÀÌ ±í´Ù´Â °ÍÀÌ µå·¯³¯ °ÍÀÌ´Ù.
±×·¯³ª ½Ã°£ ¼¼°èÀÇ Àΰ£¿¡°Ô´Â »ïÀ§ÀÏüÀÇ ÇàÀ§°¡ ¹Ýµå½Ã ±×·¸°Ô º¸ÀÌÁö´Â ¾Ê´Â´Ù.
¡ãTop
|
|
7. The Overcontrol
of Supremacy
10:7.1 The First, Second, and Third Persons
of Deity are equal to each other, and they are one. " The
Lord our God is one God. " There is perfection of purpose
and oneness of execution in the divine Trinity of eternal Deities.
The Father, the Son, and the Conjoint Actor are truly and divinely
one. Of a truth it is written: " I am the first, and I
am the last, and beside me there is no God. "
10:7.2 As things appear to the mortal on the finite level, the
Paradise Trinity, like the Supreme Being, is concerned only
with the total-total planet, total universe, total superuniverse,
total grand universe. This totality attitude exists because
the Trinity is the total of Deity and for many other reasons.
10:7.3 The Supreme Being is something less and something other
than the Trinity functioning in the finite universes; but within
certain limits and during the present era of incomplete power-personalization,
this evolutionary Deity does appear to reflect the attitude
of the Trinity of Supremacy. The Father, Son, and Spirit do
not personally function with the Supreme Being, but during the
present universe age they collaborate with him as the Trinity.
We understand that they sustain a similar relationship to the
Ultimate. We often conjecture as to what will be the personal
relationship between the Paradise Deities and God the Supreme
when he has finally evolved, but we do not really know.
10:7.4 We do not find the overcontrol of Supremacy to be wholly
predictable. Furthermore, this unpredictability appears to be
characterized by a certain developmental incompleteness, undoubtedly
an earmark of the incompleteness of the Supreme and of the incompleteness
of finite reaction to the Paradise Trinity.
10:7.5 The mortal mind can immediately think of a thousand and
one things-catastrophic physical events, appalling accidents,
horrific disasters, painful illnesses, and world-wide scourges-and
ask whether such visitations are correlated in the unknown maneuvering
of this probable functioning of the Supreme Being. Frankly,
we do not know; we are not really sure. But we do observe that,
as time passes, all these difficult and more or less mysterious
situations always work out for the welfare and progress of the
universes. It may be that the circumstances of existence and
the inexplicable vicissitudes of living are all interwoven into
a meaningful pattern of high value by the function of the Supreme
and the overcontrol of the Trinity.
10:7.6 As a son of God you can discern the personal attitude
of love in all the acts of God the Father. But you will not
always be able to understand how many of the universe acts of
the Paradise Trinity redound to the good of the individual mortal
on the evolutionary worlds of space. In the progress of eternity
the acts of the Trinity will be revealed as altogether meaningful
and considerate, but they do not always so appear to the creatures
of time.
|
8.
À¯ÇÑÀ» ³Ñ´Â »ïÀ§ ÀÏü
10:8.1 (116.2) ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¿¡
°ü°èµÇ´Â ¸¹Àº Áø½Ç°ú »ç½ÇÀº, À¯ÇÑÇÑ °ÍÀ» ÃÊ¿ùÇÏ´Â ±â´ÉÀ» ÀνÄÇØ¾ß ÀÏºÎ¶óµµ ÀÌÇØÇÒ ¼ö ÀÖ´Ù.
10:8.2 (116.3) ±Ã±Ø¼º
»ïÀ§ÀÏüÀÇ ±â´ÉÀ» À̾߱âÇÏ´Â °ÍÀÌ ÀÌ·ÓÁö ¾ÊÀ» ÅÍÀÌÁö¸¸, ±Ã±ØÀ§ Çϳª´ÔÀº ÃÊ¿ùÀÚµéÀÌ ÀÌÇØÇÏ´Â ±×·¯ÇÑ »ïÀ§ÀÏüÀÇ
¸í½Ã¶ó´Â °ÍÀ» ¹àÇôµµ ÁÁ´Ù. ÃÑ¿ìÁÖ°¡ ÅëÀϵǴ °ÍÀº ±Ã±ØÀ§°¡ ±Ã±Ø¿¡ À̸£´Â ÇàÀ§À̸ç, ¾Æ¸¶µµ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ
Àü¹ÝÀû ÃÊÇÑ ÅëÁ¦°¡ ÀÖ´Â, ¸ðµç ´Ü°è´Â ¾Æ´Ï¶óµµ, ¾î¶² ´Ü°è¸¦ ¹Ý¿µÇÑ´Ù°í ¿ì¸®´Â ¹Ï°í ½Í´Ù. ÃÖ»óÀ§´Â À¯ÇÑÀÚ¿Í
°ü°èÇÏ´Â »ïÀ§ÀÏü¸¦ ºÎºÐÀûÀ¸·Î ´ëÇ¥ÇÑ´Ù. °°Àº Àǹ̿¡¼, ±Ã±ØÀ§´Â ÃÊÇÑÀÚ¿Í °ü°èÇÏ´Â »ïÀ§ÀÏü°¡ Á¦ÇѵǾî Ç¥ÇöµÈ
°ÍÀÌ´Ù.
10:8.3 (116.4) ¿ìÁÖÀÇ
¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀº ¾î¶² Àǹ̿¡¼, ½ÅÀÇ ÃÑü¸¦ ±¸¼ºÇÏ´Â ¼º°ÝÀÚÀÌ´Ù. ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¾È¿¡¼
±×µéÀÇ ¿¬ÇÕ°ú »ïÀ§ÀÏüÀÇ Àý´ëÀû ±â´ÉÀº, ½Å ÃÑüÀÇ ±â´É¿¡ »ó´çÇÏ°Ô µÈ´Ù. ±×·¯ÇÑ ½ÅÀÇ ¿Ï¼ºÀº À¯ÇÑÇÑ °Í°ú
ÃÊÇÑÇÑ °ÍÀ» ÃÊ¿ùÇÑ´Ù.
10:8.4 (116.5) ÆÄ¶ó´ÙÀ̽º
½Åµé Áß¿¡ ¾î´À ÇÑ ºÐµµ ½ÅÀÇ ¸ðµç ÀáÀç·ÂÀ» ½ÇÁ¦·Î ä¿ìÁö ¾ÊÁö¸¸, Áý´ÜÀ¸·Î ¼¼ ºÐ ¸ðµÎ°¡ ±×·¸°Ô ÇÑ´Ù. ¹«ÇÑÇÑ
¼¼ ºÐÀº, ½ÅÀÇ ÃÑü¡ª½Å Àý´ëÀÚ¡ªÀÇ ¼±(à»)ÀΰÝÀÌÀÚ ½ÇÁ¸ÀûÀÎ ÀáÀç·ÂÀ» Ȱ¼ºÈÇÏ´Â µ¥ ÇÊ¿äÇÑ ÃÖ¼ÒÀÇ Á¸ÀçÀÎ µíÇÏ´Ù.
10:8.5 (116.6) ¿ì¸®´Â
¿ìÁÖÀÇ ¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀÌ ¼º°ÝÀÚÀÎ °ÍÀ» ¾ËÁö¸¸, ³ª´Â ½Å Àý´ëÀÚ¸¦ °³ÀÎÀûÀ¸·Î ¸ð¸¥´Ù. ³ª´Â
¾Æ¹öÁö Çϳª´ÔÀ» »ç¶ûÇÏ°í ¿¹¹èÇϸç, ÇÑÆí ½Å Àý´ëÀÚ¸¦ Á¸°æÇÏ°í ±×¿¡°Ô °æÀǸ¦ Ç¥ÇÑ´Ù.
10:8.6 (116.7) ³ª´Â ÇѶ§
¾î´À ¿ìÁÖ¿¡ »ì¾Ò´Âµ¥, °Å±â¿¡´Â ¾î¶² ¹«¸®ÀÇ Á¸ÀçµéÀÌ, ¿µ¿ø ¼Ó¿¡¼ ÃÖÈÄÀÚµéÀÌ ±Ã±Ø¿¡ ½Å Àý´ëÀÚÀÇ Àڳడ µÇ¸®¶ó°í
°¡¸£ÃÆ´Ù. ±×·¯³ª ÃÖÈÄÀÚÀÇ ¹Ì·¡¸¦ °¡¸®´Â ½Åºñ¸¦ ÀÌ·¸°Ô ¼³¸íÇÏ´Â °ÍÀ» ³ª´Â ±â²¨ÀÌ ¹Þ¾ÆµéÀÌ°í ½ÍÁö ¾Ê´Ù.
10:8.7 (116.8) ÃÖÈÄ ±º´ÜÀº
´Ù¸¥ Á¸Àçµé Áß¿¡¼, Çϳª´ÔÀÇ ¶æ¿¡ °ü°èµÈ ¸ðµç ¸é¿¡ ¿ÏÀüÀ» ¼ºÃëÇÑ ½Ã°øÀÇ ÇÊ»çÀÚ¸¦ Æ÷ÇÔÇÑ´Ù. Àΰ£À¸·Î¼,
Àΰ£ÀÇ ´É·Â ÇÑ°è ¾È¿¡¼, ±×µéÀº Çϳª´ÔÀ» ÃæºÐÈ÷, ÂüµÇ°Ô ÀÌÇØÇÑ´Ù. ±×·¸°Ô ¸ðµç Àΰ£ÀÇ ¾Æ¹öÁöÀÎ Çϳª´ÔÀ»
ã¾ÒÀ¸´Ï±î, ÀÌ ÃÖÈÄÀÚµéÀº À¯ÇÑÀ» ÃÊ¿ùÇÏ´Â ¾Æ¹öÁö¸¦ ã´Â ÀÏÀ» ¾ðÁ¨°¡ ½ÃÀÛÇØ¾ß µÈ´Ù. ±×·¯³ª ÀÌ ¿øÁ¤¿¡´Â ÆÄ¶ó´ÙÀ̽º
¾Æ¹öÁöÀÇ ±Ã±ØÀÇ ¼Ó¼º ¹× ¼ºÇ°ÀÇ ÃÊÇÑ º»ÁúÀ» ÀÌÇØÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ´Ù. ±×·¯ÇÑ µµ´ÞÀÌ °¡´ÉÇѰ¡´Â ¿µ¿øÀÌ ¹àÇôÁÙ
°ÍÀÌ´Ù. ±×·¯³ª ÃÖÈÄÀÚ°¡ ÀÌ ±Ã±ØÀÇ ½Å¼ºÀ» ÆÄ¾ÇÇÑ´Ù ÇÏ´õ¶óµµ, Àý´ë ½ÅÀÇ ¼öÁØ, ±Ã±ØÀ» ¶Ù¾î³Ñ´Â ¼öÁØ¿¡ ¾Æ¸¶
À̸£Áö ¸øÇϸ®¶ó ¿ì¸®´Â È®½ÅÇÑ´Ù.
10:8.8 (116.9) ÃÖÈÄÀÚ´Â
½Å Àý´ëÀÚ¿¡°Ô ºÎºÐÀûÀ¸·Î µµ´ÞÇÏ´Â °ÍÀÌ °¡´ÉÇÒÁö ¸ð¸¥´Ù. ±×·¯³ª ºñ·Ï ±×·¸´Ù ÇÏ´õ¶óµµ, ¿Â ¿µ¿ø¿¡ °ÉÃļ ¿ìÁÖ
Àý´ëÀÚÀÇ ¹®Á¦´Â, ½ÂõÇϰí Áøº¸ÇÏ´Â ÃÖÈÄÀÚµéÀÇ Èï¹Ì¸¦ ²ø°í, ½Åºñ°¨À¸·Î ÈÛ¾µ¸ç, ¾î¿ ÁÙ ¸ð¸£°Ô ¸¸µé°í µµÀüÇÒ
°ÍÀÌ´Ù. ¿Ö³ÄÇÏ¸é ¿ì¸®°¡ »ý°¢ÇϰǴë, ¹°Áú ¿ìÁÖ¿Í ±× ¿µÀû ÇàÁ¤ºÎ°¡ °è¼Ó È®´ëµÊ¿¡ µû¶ó¼, ¿ìÁÖ Àý´ëÀÚÀÇ ¿ìÁÖ
°ü°è°¡ ±íÀ̸¦ ¾Ë ¼ö ¾øÀÌ ºñ·ÊÇÏ¿© Ä¿Áö´Â ¹æÇâÀ¸·Î °¥ °ÍÀ̱⠶§¹®ÀÌ´Ù.
10:8.9 (117.1) ¿À·ÎÁö
¹«ÇÑÀÌ ¾Æ¹öÁö ¹«ÇÑÀÚ¸¦ ¹àÇôÁÙ °ÍÀÌ´Ù.
10:8.10 (117.2) [À¯¹ö¸£»ç¿¡
°ÅÇÏ´Â ¿¾ÀûºÎÅÍ ´Ã °è½Å À̵éÀÇ ±ÇÇÑÀ¸·Î Ȱµ¿ÇÏ´Â ÇÑ ¿ìÁÖ °Ë¿ÀÚ°¡ ÈÄ¿øÇß´Ù.]
¡ãTop
|
|
8. The Trinity Beyond
the Finite
10:8.1 Many truths and facts pertaining to
the Paradise Trinity can only be even partially comprehended
by recognizing a function that transcends the finite.
10:8.2 It would be inadvisable to discuss the functions of the
Trinity of Ultimacy, but it may be disclosed that God the Ultimate
is the Trinity manifestation comprehended by the Transcendentalers.
We are inclined to the belief that the unification of the master
universe is the eventuating act of the Ultimate and is probably
reflective of certain, but not all, phases of the absonite overcontrol
of the Paradise Trinity. The Ultimate is a qualified manifestation
of the Trinity in relation to the absonite only in the sense
that the Supreme thus partially represents the Trinity in relation
to the finite.
10:8.3 The Universal Father, the Eternal Son, and the Infinite
Spirit are, in a certain sense, the constituent personalities
of total Deity. Their union in the Paradise Trinity and the
absolute function of the Trinity equivalate to the function
of total Deity. And such completion of Deity transcends both
the finite and the absonite.
10:8.4 While no single person of the Paradise Deities actually
fills all Deity potential, collectively all three do. Three
infinite persons seem to be the minimum number of beings required
to activate the prepersonal and existential potential of total
Deity-the Deity Absolute.
10:8.5 We know the Universal Father, the Eternal Son, and the
Infinite Spirit as persons, but I do not personally know the
Deity Absolute. I love and worship God the Father; I respect
and honor the Deity Absolute.
10:8.6 I once sojourned in a universe where a certain group
of beings taught that the finaliters, in eternity, were eventually
to become the children of the Deity Absolute. But I am unwilling
to accept this solution of the mystery which enshrouds the future
of the finaliters.
10:8.7 The Corps of the Finality embrace, among others, those
mortals of time and space who have attained perfection in all
that pertains to the will of God. As creatures and within the
limits of creature capacity they fully and truly know God. Having
thus found God as the Father of all creatures, these finaliters
must sometime begin the quest for the superfinite Father. But
this quest involves a grasp of the absonite nature of the ultimate
attributes and character of the Paradise Father. Eternity will
disclose whether such an attainment is possible, but we are
convinced, even if the finaliters do grasp this ultimate of
divinity, they will probably be unable to attain the superultimate
levels of absolute Deity.
10:8.8 It may be possible that the finaliters will partially
attain the Deity Absolute, but even if they should, still in
the eternity of eternities the problem of the Universal Absolute
will continue to intrigue, mystify, baffle, and challenge the
ascending and progressing finaliters, for we perceive that the
unfathomability of the cosmic relationships of the Universal
Absolute will tend to grow in proportions as the material universes
and their spiritual administration continue to expand.
10:8.9 Only infinity can disclose the Father-Infinite.
10:8.10 [Sponsored by a Universal Censor acting by authority
from the Ancients of Days resident on Uversa. ]
|
|