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3. À̹æÀÎÀÇ ÇüÆí

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Paper 121
The Times of Michael¡¯s Bestowal

 

121:0.1 (1332.1) ³ª´Â ¿ì¸® °è±ÞÀ» ÁÖ°üÇÏ´Â ¿ìµÎ¸Ó¸®¿Í ±â·ÏÀ» ¸ÃÀº ¸á±â¼¼µ¦ÀÇ °øµ¿ ÈÄ¿øÀ» ¹Þ°í¼­, À¯¶õ½Ã¾Æ ÁßµµÀÚ ¿¬ÇÕȸ ȸ¿ø 12¸íÀ¸·Î ±¸¼ºµÈ ÇÑ À§¿øȸÀÇ °¨µ¶ ÇÏ¿¡ È°µ¿Çϸç ÇѶ§ »çµµ ¾Èµå·¹¿¡°Ô ºÎ¼ÓµÇ¾ú´ø 2Â÷ ÁßµµÀÚ(ñéÔ³íº)ÀÌ´Ù. ³» °è±ÞÀÇ Áö±¸ »ý¹°ÀÌ ÁöÄѺ» ±×´ë·Î, Çö¼¼¿¡¼­ ³ªÀÇ º¸È£ ´ë»óÀ̾ú´ø »ç¶÷ÀÌ ³ªÁß¿¡ ÀϺΠ±â·ÏÇÑ ´ë·Î, ³ª´Â ³ª»ç·¿ ¿¹¼öÀÇ ÀÏ»ý¿¡ ÀÖ¾ú´ø »ç°ÇµéÀÇ À̾߱⸦ ±â·ÏÇ϶ó°í Çã¶ôÀ» ¹Þ¾Ò´Ù. ÁÖ°¡ ±â·ÏµÈ ±ÛÀ» µÚ¿¡ ³²±âÁö ¾ÊÀ¸·Á°í ¾ó¸¶³ª ¸é¹ÐÇÏ°Ô ÇÇÇߴ°¡ ¾Ë¾Ò±â ¶§¹®¿¡, ¾Èµå·¹´Â ÀÚ½ÅÀÌ ¾´ À̾߱âÀÇ »çº»(ÞÐÜâ)À» ¿©·¯ ºÎ ¸¸µå´Â °ÍÀ» ¿Ï°­ÇÏ°Ô °ÅÀýÇß´Ù. ¿¹¼öÀÇ ´Ù¸¥ »çµµµé Æí¿¡¼­ ºñ½ÁÇÑ Åµµ¸¦ °¡Áø °ÍÀº º¹À½¼­ÀÇ ±â·ÏÀ» Å©°Ô Áö¿¬Çß´Ù.
ACTING under the supervision of a commission of twelve members of the United Brotherhood of Urantia Midwayers, conjointly sponsored by the presiding head of our order and the Melchizedek of record, I am the secondary midwayer of onetime attachment to the Apostle Andrew, and I am authorized to place on record the narrative of the life transactions of Jesus of Nazareth as they were observed by my order of earth creatures, and as they were subsequently partially recorded by the human subject of my temporal guardianship. Knowing how his Master so scrupulously avoided leaving written records behind him, Andrew steadfastly refused to multiply copies of his written narrative. A similar attitude on the part of the other apostles of Jesus greatly delayed the writing of the Gospels.

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1. ±×¸®½ºµµ ÀÌÈÄ 1¼¼±âÀÇ ¼­¾ç

121:1.1 (1332.2) ¿¹¼ö´Â ¿µÀûÀ¸·Î ÅðÆóÇÑ ½Ã´ë¿¡ ÀÌ ¼¼»ó¿¡ ¿ÀÁö ¾Ê¾Ò´Ù. ±×°¡ ž ¶§ À¯¶õ½Ã¾Æ´Â ±× Àü¿¡ ¾Æ´ã ÀÌÈÄ ¿ª»ç Àüü¸¦ ÅëÇÏ¿© µé¾îº¸Áö ¸øÇÏ°í ±× µÚ¿¡ ¾î´À ½Ã´ë¿¡µµ °Þ¾îº¸Áö ¸øÇß´ø ±×·¯ÇÑ ¿µÀû »ý°¢°ú Á¾±³ »ýÈ°ÀÇ ºÎÈïÀ» °Þ°í ÀÖ¾ú´Ù. ¹Ì°¡¿¤ÀÌ À¯¶õ½Ã¾Æ¿¡ À°½ÅÈ­ÇßÀ» ¶§, ¼¼°è´Â âÁ¶ ¾ÆµéÀÇ ¼ö¿©¸¦ À§Çؼ­, ±×¶§±îÁö Áö¹èÇ߰ųª ±× µÚ¿¡ »ý±ä °¡¿îµ¥ °¡Àå À¯¸®ÇÑ Á¶°ÇÀ» ¸¶·ÃÇØ ÁÖ¾ú´Ù. ÀÌ ½Ã´ë ¹Ù·Î ¾Õ ¿©·¯ ¼¼±â µ¿¾È¿¡, ±×¸®½º ¹®È­¿Í ±×¸®½º ¾ð¾î°¡ ¼­¾ç°ú ±Ùµ¿(ÐÎÔÔ)¿¡ ÆÛÁ³À¸¸ç, À¯´ëÀÎÀÌ ·¹¹ÝÆ® Á¾Á·ÀÌ´Ï±î ±× ¼ºÁúÀÌ ÀϺΠ¼­¾çÀÌ°í ÀϺΠµ¿¾çÀ̾ú±â ¶§¹®¿¡, µ¿¾ç°ú ¼­¾ç, ¾çÂÊ¿¡ »õ Á¾±³¸¦ È¿°úÀûÀ¸·Î Æ۶߸®±â À§ÇÏ¿© ±×·¯ÇÑ ¹®È­¿Í ¾ð¾îÀÇ ¹è°æÀ» ÀÌ¿ëÇϱ⿡ ¶Ù¾î³ª°Ô ÀûÀýÇÏ¿´´Ù. ´ë´ÜÈ÷ À¯¸®ÇÑ ÀÌ »óȲÀº ·Î¸¶ÀÎÀÌ ÁöÁßÇØ ¼¼°è¸¦ °ü´ëÇÑ Á¤Ä¡·Î ´Ù½º¸²À¸·Î ÀÎÇÏ¿© ´õ¿í ÁÁ¾ÆÁ³´Ù.

1. The Occident of the First Century After Christ

Jesus did not come to this world during an age of spiritual decadence; at the time of his birth Urantia was experiencing such a revival of spiritual thinking and religious living as it had not known in all its previous post-Adamic history nor has experienced in any era since. When Michael incarnated on Urantia, the world presented the most favorable condition for the Creator Son¡¯s bestowal that had ever previously prevailed or has since obtained. In the centuries just prior to these times Greek culture and the Greek language had spread over Occident and near Orient, and the Jews, being a Levantine race, in nature part Occidental and part Oriental, were eminently fitted to utilize such cultural and linguistic settings for the effective spread of a new religion to both East and West. These most favorable circumstances were further enhanced by the tolerant political rule of the Mediterranean world by the Romans.

121:1.2 (1332.3) ¼¼°è ¿µÇâÀÇ ÀÌ·¯ÇÑ Á¶ÇÕÀº ÀüºÎ ¹Ù¿ïÀÇ È°µ¿¿¡ Àß ³ªÅ¸³­´Ù. ±×´Â Á¾±³Àû ±³¾ç ¸é¿¡¼­ °¡Àå ¶Ù¾î³­ È÷ºê¸®ÀÎÀ̾ú°í, ±×¸®½º¾î·Î À¯´ëÀÎ ¸Þ½Ã¾ÆÀÇ º¹À½À» ¼±Æ÷ÇßÀ¸¸ç, ÇÑÆí ±× ÀÚ½ÅÀº ·Î¸¶ ½Ã¹ÎÀ̾ú´Ù.
This entire combination of world influences is well illustrated by the activities of Paul, who, being in religious culture a Hebrew of the Hebrews, proclaimed the gospel of a Jewish Messiah in the Greek tongue, while he himself was a Roman citizen.
121:1.3 (1332.4) ¿¹¼ö°¡ »ì´ø ½ÃÀýÀÇ ¹®¸í°ú °°Àº °ÍÀº ¼­¾ç¿¡¼­ ±× ½ÃÀý ÀÌÀüÀ̳ª ÀÌÈÄ¿¡µµ ÀüÇô ¾ø¾ú´Ù. À¯·´ÀÇ ¹®¸íÀº Ưº°ÇÑ ¼¼ °¡Áö ¿µÇ⠹ؿ¡¼­ ÅëÀϵǰí Á¶Á¤µÇ¾ú´Ù:
Nothing like the civilization of the times of Jesus has been seen in the Occident before or since those days. European civilization was unified and co-ordinated under an extraordinary threefold influence:
121:1.4 (1332.5) 1. ·Î¸¶ÀÇ Á¤Ä¡ ¹× »çȸ ü°è.
1. The Roman political and social systems.
121:1.5 (1332.6) 2. ±×¸®½º ¾ð¾î¿Í ¹®È­¡ªÃ¶Çеµ ¾î´À Á¤µµ.
2. The Grecian language and culture ¡ª and philosophy to a certain extent.
121:1.6 (1332.7) 3. À¯´ëÀÎÀÇ ±Þ¼ÓÈ÷ ÆÛÁö´Â Á¾±³Àû¤ýµµ´öÀû °¡¸£Ä§ÀÇ ¿µÇâ.
3. The rapidly spreading influence of Jewish religious and moral teachings.
121:1.7 (1332.8) ¿¹¼ö°¡ žÀ» ¶§, ÁöÁßÇØ ¼¼°è ÀüºÎ°¡ ÅëÀÏµÈ Á¦±¹À̾ú´Ù. ¼¼°è ¿ª»ç¿¡¼­ óÀ½À¸·Î ÁÁÀº µµ·Î°¡ ¸¹Àº ÁÖ¿ä µµ½Ã¸¦ ¼­·Î ¿¬°áÇÏ¿´´Ù. ¹Ù´Ù¿¡´Â ÇØÀûµéÀÌ ¾ø¾îÁ³°í, ¹«¿ªÇÏ°í ¿©ÇàÇÏ´Â ´ë´ÜÇÑ ½Ã´ë°¡ ±ÞÈ÷ ´Ù°¡¿À°í ÀÖ¾ú´Ù. À¯·´Àº ±×¸®½ºµµ ÀÌÈÄ 19¼¼±â±îÁö ±×·¸°Ô ¿©ÇàÇÏ°í ¹«¿ªÇÏ´Â ½Ã´ë¸¦ ¶Ç ´Ù½Ã ±¸°æÇÏÁö ¸øÇß´Ù.
When Jesus was born, the entire Mediterranean world was a unified empire. Good roads, for the first time in the world¡¯s history, interconnected many major centers. The seas were cleared of pirates, and a great era of trade and travel was rapidly advancing. Europe did not again enjoy another such period of travel and trade until the nineteenth century after Christ.
121:1.8 (1333.1) ±×¸®½º¤ý·Î¸¶ ¼¼°è´Â ¾ÈÀ¸·Î ÆòÈ­·Ó°í °ÑÀ¸·Î ¹ø¿µÇÏ°í ÀÖ¾ú´Âµ¥µµ, Á¦±¹ ÁÖ¹ÎÀÇ ´ë´Ù¼ö´Â ´õ·¯¿ò°ú ºó°ï ¼Ó¿¡¼­ ½Ãµé¾ú´Ù. ¼Ò¼ö(á³â¦)ÀÇ »ó·ù °è±ÞÀº ºÎÀ¯ÇßÀ¸³ª, ºÒ½ÖÇÏ°í ±ÃÇÌÇÑ ÇÏÃþ °è±ÞÀº ÀηùÀÇ ¼­¹ÎµéÀ» Æ÷ÇÔÇÏ¿´´Ù. ±× ½ÃÀý¿¡´Â ÇູÇÏ°í ¹ø¿µÇÏ´Â Áß·ù °è±ÞÀÌ ¾ø¾ú´Ù. Áß·ù °è±ÞÀÌ ·Î¸¶ÀÇ »çȸ¿¡¼­ ¸· ³ªÅ¸³ª±â ½ÃÀÛÇ߱⠶§¹®ÀÌ´Ù.
Notwithstanding the internal peace and superficial prosperity of the Greco-Roman world, a majority of the inhabitants of the empire languished in squalor and poverty. The small upper class was rich; a miserable and impoverished lower class embraced the rank and file of humanity. There was no happy and prosperous middle class in those days; it had just begun to make its appearance in Roman society.
121:1.9 (1333.2) ÆØâÇÏ´Â ·Î¸¶ ±¹°¡¿Í Æĸ£Æ¼¾Æ ±¹°¡ »çÀÌÀÇ Ã¹ ½Î¿òÀº, ´ç½Ã·Î º¸¾Æ¼­ ÃÖ±Ù¿¡ ³¡ÀÌ ³µ°í ½Ã¸®¾Æ¸¦ ·Î¸¶ÀÎÀÇ ¼Õ¿¡ ³Ñ°ÜÁÖ¾ú´Ù. ¿¹¼öÀÇ ½ÃÀý¿¡ ÆÈ·¹½ºÅ¸Àΰú ½Ã¸®¾Æ´Â ¹ø¿µÇÏ°í ºñ±³Àû ÆòÈ­·Ó°í µ¿¼­ ¾çÂÊÀÇ ³ª¶óµé°ú ³Î¸® »ó¾÷ ±³¿ª(Îßæ¶)ÀÌ ÀÖ´Â ½Ã±â¸¦ ¸ÂÀÌÇÏ¿´´Ù.
The first struggles between the expanding Roman and Parthian states had been concluded in the then recent past, leaving Syria in the hands of the Romans. In the times of Jesus, Palestine and Syria were enjoying a period of prosperity, relative peace, and extensive commercial intercourse with the lands to both the East and the West.

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2. À¯´ë ¹ÎÁ·

121:2.1 (1333.3) À¯´ëÀÎÀº ÀÌÀü¿¡ ÀÖ´ø ¼À Á¾Á·ÀÇ ÇÑ °¡Áö¿´°í, ÀÌ ¼ÀÁ·Àº ¶ÇÇÑ ¹Ùºô·Î´Ï¾ÆÀÎ, Æä´ÏÅ°¾ÆÀÎ, ±×¸®°í ÃÖ±Ù¿¡ ·Î¸¶ÀÇ ÀûÀ̾ú´ø Ä«¸£Å¸°íÀεµ Æ÷ÇÔÇß´Ù. ±×¸®½ºµµ ÀÌÈÄ 1¼¼±â Àü¹Ý¿¡, À¯´ëÀÎÀº ¼À Á¾Á·µé Áß¿¡¼­ °¡Àå ¿µÇâ·ÂÀÌ ÀÖ´Â Áý´ÜÀ̾ú´Ù. ´ç½Ã¿¡ ±× Áö¿ªÀÌ ÅëÄ¡µÇ°í ¹«¿ªÀ» À§ÇÏ¿© Á¶Á÷µÈ ¹Ù¿Í °°ÀÌ, ±×µéÀº ¿ì¿¬È÷ ¼¼°è¿¡¼­ ƯÀÌÇÏ°Ô Àü·«ÀûÀ¸·Î À¯¸®ÇÑ Áö¸®Àû À§Ä¡¸¦ Â÷ÁöÇß´Ù.

2. The Jewish People

The Jews were a part of the older Semitic race, which also included the Babylonians, the Phoenicians, and the more recent enemies of Rome, the Carthaginians. During the fore part of the first century after Christ, the Jews were the most influential group of the Semitic peoples, and they happened to occupy a peculiarly strategic geographic position in the world as it was at that time ruled and organized for trade.

121:2.2 (1333.4) °í´ëÀÇ ³ª¶óµéÀ» ¿¬°áÇÏ´Â ¸¹Àº Å« µµ·Î°¡ ÆÈ·¹½ºÅ¸ÀÎÀ» °ÅÃÄ °¬°í, ÀÌó·³ ÀÌ Áö¿ªÀº ¼¼ ´ë·úÀÌ ¸¸³ª´Â ÀÚ¸®, ±³Â÷·Î°¡ µÇ¾ú´Ù. ¿©Çà, ¹«¿ª, ±×¸®°í ¹Ùºô·Î´Ï¾Æ¤ý¾Æ¾¾¸®¾Æ¤ý¿¡ÁýÆ®¤ý½Ã¸®¾Æ¤ý±×¸®½º¤ýÆĸ£Æ¼¾Æ¤ý·Î¸¶ÀÇ ±º´ë°¡ ÀÕ´Þ¾Æ ÆÈ·¹½ºÅ¸ÀÎÀ» ÈÛ¾µ¾ú´Ù. ±â¾ïÇÒ ¼öµµ ¾øÀÌ ¾ÆµæÇÑ ½ÃÀýºÎÅÍ, Çã´ÙÇÑ Ä«¶ó¹Ý ±æÀÌ µ¿¾çÀ¸·ÎºÎÅÍ ÀÌ Áö¿ªÀÇ ¾î´À ºÎºÐÀ» °ÅÃļ­, ÁöÁßÇØ µ¿ÂÊ ³¡¿¡ ÁÁÀº ¸î Ç×±¸±îÁö À̸£·¶°í, °Å±â¼­ºÎÅÍ, ¹èµéÀº ±× È­¹°À» ¿Â ¼­¾çÀÇ ÇؾÈÀ¸·Î ³¯¶ú´Ù. ÀÌ Ä«¶ó¹Ý ±³ÅëÀÇ ¹Ý ÀÌ»óÀÌ °¥¸±¸®ÀÇ ÀÛÀº ¸¶À» ³ª»ç·¿À» °ÅÄ¡°Å³ª ±× ±Ùó¸¦ Áö³ª°¬´Ù.
Many of the great highways joining the nations of antiquity passed through Palestine, which thus became the meeting place, or crossroads, of three continents. The travel, trade, and armies of Babylonia, Assyria, Egypt, Syria, Greece, Parthia, and Rome successively swept over Palestine. From time immemorial, many caravan routes from the Orient passed through some part of this region to the few good seaports of the eastern end of the Mediterranean, whence ships carried their cargoes to all the maritime Occident. And more than half of this caravan traffic passed through or near the little town of Nazareth in Galilee.
121:2.3 (1333.5) ºñ·Ï ÆÈ·¹½ºÅ¸ÀÎÀÌ À¯´ëÀÎÀÇ Á¾±³ ¹®È­ÀÇ °íÇâÀÌ¿ä ±âµ¶±³°¡ ž °÷À̾úÁö¸¸, À¯´ëÀÎÀº ¼¼°è¿¡¼­ ¹Ù±ùÀ¸·Î ³ª°¡ ÀÖ¾ú°í, ¿©·¯ ³ª¶ó¿¡¼­ »ì¸é¼­ ·Î¸¶ ±¹°¡¿Í Æĸ£Æ¼¾Æ ±¹°¡ÀÇ ¾î´À Áö¹æ¿¡¼­³ª Àå»çÇÏ°í ÀÖ¾ú´Ù.
Although Palestine was the home of Jewish religious culture and the birthplace of Christianity, the Jews were abroad in the world, dwelling in many nations and trading in every province of the Roman and Parthian states.
121:2.4 (1333.6) ±×¸®½º´Â ¾ð¾î¿Í ¹®È­¸¦ Á¦°øÇß°í, ·Î¸¶´Â ±æÀ» ¸¸µé°í ÇϳªÀÇ Á¦±¹À» ÅëÀÏÇß´Ù. ±×·¯³ª À¯´ëÀÎÀÌ ºÐ»êµÈ °ÍÀº ·Î¸¶ ¼¼°è¿¡ µÎ·ç ¿©±âÀú±â Èð¾îÁ® ÀÖ´Â 2¹éÀÌ ³Ñ´Â ȸ´ç°ú Àß Á¶Á÷µÈ Á¾±³ °øµ¿Ã¼¿Í ÇÔ²², ¹®È­ÀÇ Á߽ɵéÀ» ¸¶·ÃÇØ ÁÖ¾ú´Ù. ±×·± °÷¿¡¼­ Çϴóª¶óÀÇ »õ º¹À½À» Ãʱ⿡ ¹Þ¾Æµé¿´°í, °Å±â¼­ºÎÅÍ ÈÄÀÏ¿¡ º¹À½ÀÌ ¼¼»óÀÇ °¡Àå ¸Õ ±¸¼®±îÁö ÆÛÁ³´Ù.
Greece provided a language and a culture, Rome built the roads and unified an empire, but the dispersion of the Jews, with their more than two hundred synagogues and well-organized religious communities scattered hither and yon throughout the Roman world, provided the cultural centers in which the new gospel of the kingdom of heaven found initial reception, and from which it subsequently spread to the uttermost parts of the world.
121:2.5 (1333.7) À¯´ëÀΠȸ´çÀº °¢ÀÚ ¼Ò¼öÀÇ À̹æÀÎ ½Åµµ(ãáÓù), ¡°°æ°ÇÇÑ¡± Áï ¡°Çϳª´ÔÀ» °æ¿ÜÇϴ¡± »ç¶÷µéÀ» ¹Þ¾Æµé¿´´Âµ¥, ¹Ù·Î ÀÌ ¼Ò¼öÀÇ ÀüÇâÀÚµé »çÀÌ¿¡¼­ ¹Ù¿ïÀº Ãʱ⿡ ±âµ¶±³·Î °³Á¾ÇÑ ½ÅÀÚµéÀÇ ´ëºÎºÐÀ» ¾ò¾ú´Ù. ¿¹·ç»ì·½¿¡ ÀÖ´Â ¼ºÀü¿¡µµ, È­·ÁÇÑ À̹æÀÎÀÇ ¸¶´çÀÌ ÀÖ¾ú´Ù. ¿¹·ç»ì·½°ú ¾ÈƼ¿Á¿¡¼­´Â ¹®È­¤ý»ó¾÷¤ý¿¹¹è »çÀÌ¿¡ ¾ÆÁÖ ¹ÐÁ¢ÇÑ °ü·ÃÀÌ ÀÖ¾ú´Ù. ¾ÈƼ¿Á¿¡¼­ ¹Ù¿ïÀÇ Á¦ÀÚµéÀ» óÀ½À¸·Î ¡°±âµ¶±³ÀΡ±À̶ó ºÒ·¶´Ù.
Each Jewish synagogue tolerated a fringe of gentile believers, ¡°devout¡± or ¡°God-fearing¡± men, and it was among this fringe of proselytes that Paul made the bulk of his early converts to Christianity. Even the temple at Jerusalem possessed its ornate court of the gentiles. There was very close connection between the culture, commerce, and worship of Jerusalem and Antioch. In Antioch Paul¡¯s disciples were first called ¡°Christians.¡±
121:2.6 (1333.8) À¯´ëÀÎÀÇ ¼ºÀü ¿¹¹è¸¦ ¿¹·ç»ì·½¿¡ ÁýÁßÇÑ °ÍÀº ±×µéÀÇ ÀϽű³°¡ »ì¾Æ³²°Ô ¸¸µç ºñ°áÀ̾ú°í, ¸¶Âù°¡Áö·Î ¸¸±¹ÀÇ ±× À¯ÀÏÇÑ Çϳª´Ô, ¸¸ÀÎÀÇ ¾Æ¹öÁö¸¦ ÀüÇÏ´Â »õ·Ó°í È®´ëµÈ °³³äÀ» À°¼ºÇÏ°í ¼¼°è¿¡ ÀüÆÄÇÏ´Â °ÍÀ» º¸ÀåÇß´Ù. ¿¹·ç»ì·½ÀÇ ¼ºÀü ¿¹¹è´Â ÀÌ¹æ ±¹°¡ÀÇ ±ºÁÖ¿Í Á¾Á· ¹ÚÇØÀÚµéÀÌ ÀÕ´Þ¾Æ ¸ô¶ôÇÏ´Â °¡¿îµ¥ Á¾±³ ¹®È­ÀÇ °³³äÀÌ »ì¾Æ³²¾Æ ÀÖ´Ù´Â °ÍÀ» ³ªÅ¸³Â´Ù.
The centralization of the Jewish temple worship at Jerusalem constituted alike the secret of the survival of their monotheism and the promise of the nurture and sending forth to the world of a new and enlarged concept of that one God of all nations and Father of all mortals. The temple service at Jerusalem represented the survival of a religious cultural concept in the face of the downfall of a succession of gentile national overlords and racial persecutors.
121:2.7 (1334.1) ÀÌ ½ÃÀýÀÇ À¯´ë ¹ÎÁ·Àº, ·Î¸¶ÀÇ Ä¡ÇÏ¿¡ ÀÖ¾ú¾îµµ »ó´çÇÑ Á¤µµ·Î ÀÚÄ¡¸¦ ´©·È°í, À¯´Ù ¸¶Ä«ºñ, ±×¸®°í Á÷ÈÄ¿¡ °è½ÂÇÑ ÀÚµéÀÌ ¼öÇàÇÑ °øÀû, ´ç½Ã·Î º¸¾Æ¼­ ÃÖ±Ù¿¡ ¿µ¿õ´ä°Ô ³ª¶ó¸¦ ±¸¿øÇÑ °øÀûÀ» ±â¾ïÇϸ鼭, ´õ¿í Å« ±¸¿øÀÚ, ¿À·¡µµ·Ï ±â´Ù¸®´ø ¸Þ½Ã¾Æ°¡ °ð ³ªÅ¸³¯ °ÍÀ̶ó´Â ±â´ë·Î È°±â¿¡ ³ÑÃÄ ÀÖ¾ú´Ù.
The Jewish people of this time, although under Roman suzerainty, enjoyed a considerable degree of self-government and, remembering the then only recent heroic exploits of deliverance executed by Judas Maccabee and his immediate successors, were vibrant with the expectation of the immediate appearance of a still greater deliverer, the long-expected Messiah.
121:2.8 (1334.2) ÆÈ·¹½ºÅ¸ÀÎ, Áï À¯´ëÀÎÀÇ ¿Õ±¹ÀÌ ¹Ý µ¶¸³µÈ ±¹°¡·Î¼­ »ì¾Æ³²Àº °ÍÀº ·Î¸¶ Á¤ºÎÀÇ ´ë¿Ü Á¤Ã¥¿¡ ±× ºñ°áÀÌ ÀÖ¾ú´Ù. ·Î¸¶´Â µ¿¾ç°ú ¼­¾çÀ» ÀÕ´Â Ä«¶ó¹Ý ±æÀÇ ¼­ºÎ Á¾Âø¿ª »Ó ¾Æ´Ï¶ó, ½Ã¸®¾Æ¿Í ¿¡ÁýÆ® »çÀÌ¿¡ ÆÈ·¹½ºÅ¸ÀÎÀÇ ¿©Çà µµ·Î¸¦ °è¼Ó Àå¾ÇÇϱ⸦ ¹Ù¶ú´Ù. ·¹¹ÝÆ®¿¡¼­ ·Î¸¶°¡ ¹Ì·¡¿¡ È®ÀåÇÏ´Â °ÍÀ» ¾ïÁ¦ÇÒ ¼öµµ ÀÖ´Â ¾î¶² °­´ë±¹ÀÌ¶óµµ ÀÌ Áö¿ª¿¡¼­ ÀϾ´Â °ÍÀ» ·Î¸¶´Â ¹Ù¶óÁö ¾Ê¾Ò´Ù. ¼úÃ¥À» ¾²´Â Á¤Ã¥ÀÇ ¸ñÀûÀº ½Ç·ç½ÃµåÀÇ ½Ã¸®¾Æ¿Í ÇÁÅç·¹¹ÌÀÇ ¿¡ÁýÆ®°¡ ¼­·Î ¸Â¼­¼­ ´ÙÅõ°Ô ÇÏ´Â °ÍÀ̾ú°í, ±×·± Á¤Ã¥Àº ÆÈ·¹½ºÅ¸ÀÎÀ» ÇϳªÀÇ µû·Î µ¶¸³µÈ ±¹°¡·Î ¾çÀ°ÇÏ´Â °ÍÀ» ÇÊ¿äÇÏ°Ô ¸¸µé¾ú´Ù. ·Î¸¶ÀÇ Á¤Ã¥°ú ¿¡ÁýÆ®ÀÇ ºØ±«, ±×¸®°í Æĸ£Æ¼¾ÆÀÇ °­¼ºÇØÁö´Â Èû ¾Õ¿¡ ½Ç·ç½Ãµå ¿ÕÁ¶°¡ Â÷Ãû ¼è¾àÇØÁø °ÍÀº, ¾î°¼­ ¸î ¼¼´ë µ¿¾È ÀÛ°íµµ Èû¾ø´Â À¯´ëÀÎ ¹«¸®°¡ ºÏÀ¸·Î ½Ç·ç½Ãµå ¿ÕÁ¶¿Í ³²À¸·Î ÇÁÅç·¹¹Ì ¿ÕÁ¶, ÀÌ µÎ ³ª¶ó¿¡ ´ëÇ×ÇÏ¿© µ¶¸³À» À¯ÁöÇÒ ¼ö ÀÖ¾ú´Â°¡ ¼³¸íÇÑ´Ù. µÑ·¯½Ñ °­´ë ¹ÎÁ·µéÀÇ ÅëÄ¡·ÎºÎÅÍ ¾î¼´Ù°¡ ¾òÀº ÀÌ ÀÚÀ¯¿Í µ¶¸³À» À¯´ëÀÎÀº ±×µéÀÌ ¡°¼±ÅÃµÈ ¹ÎÁ·¡±À̶ó´Â »ç½Ç¿¡ ±âÀÎÇÑ´Ù°í, ¾ß¿þ°¡ Á÷Á¢ °£¼·ÇÑ ´öºÐÀ¸·Î µ¹·È´Ù. Àڱ⠹ÎÁ·ÀÌ ¿ì¿ùÇÏ´Ù´Â ±×·± ŵµ´Â ·Î¸¶ÀÇ ¾ÐÁ¦°¡ ¸¶Ä§³» ±×µéÀÇ ¶¥¿¡ ´ÚÃÆÀ» ¶§, À̸¦ ´õ¿í °ßµð±â ¾î·Æ°Ô ¸¸µé¾ú´Ù. ±×·¯³ª ±× ½½Ç ½ÃÁ¡¿¡µµ, À¯´ëÀÎÀº ¼¼»ó¿¡¼­ ±×µéÀÌ Á¤Ä¡Àû »ç¸íÀÌ ¾Æ´Ï¶ó ¿µÀû »ç¸íÀ» °¡Á³´Ù´Â °ÍÀ» ¹Þ¾ÆµéÀÌ·Á ÇÏÁö ¾Ê¾Ò´Ù.
The secret of the survival of Palestine, the kingdom of the Jews, as a semi-independent state was wrapped up in the foreign policy of the Roman government, which desired to maintain control of the Palestinian highway of travel between Syria and Egypt as well as the western terminals of the caravan routes between the Orient and the Occident. Rome did not wish any power to arise in the Levant which might curb her future expansion in these regions. The policy of intrigue which had for its object the pitting of Seleucid Syria and Ptolemaic Egypt against each other necessitated fostering Palestine as a separate and independent state. Roman policy, the degeneration of Egypt, and the progressive weakening of the Seleucids before the rising power of Parthia, explain why it was that for several generations a small and unpowerful group of Jews was able to maintain its independence against both Seleucidae to the north and Ptolemies to the south. This fortuitous liberty and independence of the political rule of surrounding and more powerful peoples the Jews attributed to the fact that they were the ¡°chosen people,¡± to the direct interposition of Yahweh. Such an attitude of racial superiority made it all the harder for them to endure Roman suzerainty when it finally fell upon their land. But even in that sad hour the Jews refused to learn that their world mission was spiritual, not political.
121:2.9 (1334.3) ±×¶§ ¿ÜºÎ »ç¶÷, À̵ι̾ÆÀÎ Çì·ÔÀÌ À¯´ëÀÎÀ» ´Ù½º·È±â ¶§¹®¿¡, ¿¹¼ö°¡ »ì´ø ½ÃÀý¿¡ À¯´ëÀÎÀº Ưº°È÷ Á¶½É½º·´°í ÀǽÉÀÌ ¸¹¾Ò´Ù. Çì·ÔÀº ¿µ¸®ÇÏ°Ô ·Î¸¶ ÅëÄ¡ÀÚµéÀÇ ºñÀ§¸¦ ¸ÂÃãÀ¸·Î À¯´ë ¶¥ÀÇ ÅëÄ¡±ÇÀ» ¼Õ¿¡ ³Ö¾ú´Ù. Çì·ÔÀº È÷ºê¸®ÀÎÀÇ ¿¹½Ä ÀýÂ÷¿¡ Ãæ½ÇÇÒ °ÍÀ» °ø¾ðÇßÀ¸³ª, ³¸¼± ½ÅµéÀ» À§ÇÏ¿© ¿©·¯ ½ÅÀüÀÇ °ÇÃàÀ» ÁøÇàÇß´Ù.
The Jews were unusually apprehensive and suspicious during the times of Jesus because they were then ruled by an outsider, Herod the Idumean, who had seized the overlordship of Judea by cleverly ingratiating himself with the Roman rulers. And though Herod professed loyalty to the Hebrew ceremonial observances, he proceeded to build temples for many strange gods.
121:2.10 (1334.4) Çì·Ô°ú ·Î¸¶ÀÇ Áö¹èÀÚµé »çÀÌÀÇ Ä£¹ÐÇÑ °ü°è´Â À¯´ëÀÎÀÌ ¼¼°è¸¦ ¿©ÇàÇϱ⿡ ¾ÈÀüÇÏ°Ô ¸¸µé¾ú°í, µû¶ó¼­ ·Î¸¶ Á¦±¹ ¹× Á¶¾àÀ» ¸ÎÀº ¿©·¯ ¿Ü±¹ÀÇ ¸Õ ±¸¼®±îÁöµµ Çϴóª¶óÀÇ »õ º¹À½À» °¡Áö°í À¯´ëÀÎÀÌ ´õ¿í ħÅõÇϵµ·Ï ±æÀ» ¿­¾î ÁÖ¾ú´Ù. Çì·ÔÀÇ ÅëÄ¡´Â ¶ÇÇÑ È÷ºê¸® öÇаú Çï¶óÆÄ Ã¶ÇÐÀÌ ´õ¿í ¼¯ÀÌ´Â ¹æÇâÀ¸·Î Å©°Ô ±â¿©Çß´Ù.
The friendly relations of Herod with the Roman rulers made the world safe for Jewish travel and thus opened the way for increased Jewish penetration even of distant portions of the Roman Empire and of foreign treaty nations with the new gospel of the kingdom of heaven. Herod¡¯s reign also contributed much toward the further blending of Hebrew and Hellenistic philosophies.
121:2.11 (1334.5) Çì·ÔÀº ÄÉÀÚ¸®¾Æ Ç×±¸¸¦ Áö¾ú°í, ÀÌ°ÍÀº ÆÈ·¹½ºÅ¸ÀÎÀ» ¹®¸í ¼¼°èÀÇ ±³Â÷·Î·Î ¸¸µå´Â µ¥ ´õ¿í µµ¿òÀÌ µÇ¾ú´Ù. Çì·ÔÀº ±â¿øÀü 4³â¿¡ Á×¾ú°í, ±× ¾Æµé Çì·Ô ¾ÈƼÆĽº°¡ ¿¹¼ö°¡ ¾î·ÈÀ» ¶§¿Í ºÀ»çÇÏ´ø ±â°£¿¡, ¼­±â 39³â±îÁö °¥¸±¸®¿Í Æä·¹¾Æ¸¦ ´Ù½º·È´Ù. ¾ÈƼÆĽº´Â ¾Æ¹öÁöó·³ À§´ëÇÑ °ÇÃà°¡¿´°í, Áß¿äÇÑ ¹«¿ª Á᫐ ¼¼Æ÷¸®½º¸¦ Æ÷ÇÔÇÏ¿©, °¥¸±¸®ÀÇ ¸¹Àº µµ½Ã¸¦ ´Ù½Ã Áö¾ú´Ù.
Herod built the harbor of Caesarea, which further aided in making Palestine the crossroads of the civilized world. He died in 4 B.C., and his son Herod Antipas governed Galilee and Perea during Jesus¡¯ youth and ministry to A.D. 39. Antipas, like his father, was a great builder. He rebuilt many of the cities of Galilee, including the important trade center of Sepphoris.
121:2.12 (1334.6) ¿¹·ç»ì·½ÀÇ Á¾±³ ÁöµµÀÚ¿Í À²¹ý ¼±»ýµéÀº °¥¸±¸® »ç¶÷µéÀ» ½â ¸¶À½¿¡ µé¾î ÇÏÁö ¾Ê¾Ò´Ù. ¿¹¼ö°¡ žÀ» ¶§, °¥¸±¸®´Â À¯´ëÀÎ Áö¿ªÀ̱⺸´Ù À̹æ(ì¶ÛÀ)¿¡ ´õ °¡±î¿ü´Ù.
The Galileans were not regarded with full favor by the Jerusalem religious leaders and rabbinical teachers. Galilee was more gentile than Jewish when Jesus was born.

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3. À̹æÀÎÀÇ ÇüÆí

121:3.1 (1334.7) ·Î¸¶ ±¹°¡ÀÇ »çȸ ¹× °æÁ¦ Á¶°ÇÀº °¡Àå ³ôÀº ¼öÁØÀº ¾Æ´Ï¾ú¾îµµ, ¾ÈÀ¸·Î ÆòÈ­¿Í ¹ø¿µÀÌ ³Î¸® ÆÛÁø °ÍÀº ¹Ì°¡¿¤ÀÇ ¼ö¿©¿¡ Àû´çÇÏ¿´´Ù. ±×¸®½ºµµ ÀÌÈÄ 1¼¼±â¿¡, ÁöÁßÇØ ¼¼°èÀÇ »çȸ´Â ºÐ¸íÈ÷ ±¸ºÐÀÌ µÈ ´Ù¼¸ °èÃþÀ¸·Î ÀÌ·ç¾îÁ³´Ù:

3. Among the Gentiles

Although the social and economic condition of the Roman state was not of the highest order, the widespread domestic peace and prosperity was propitious for the bestowal of Michael. In the first century after Christ the society of the Mediterranean world consisted of five well-defined strata:

121:3.2 (1335.1) 1. ±ÍÁ· °è±Þ. µ·°ú °ø½Ä ±Ç·ÂÀ» °¡Áø »ó·ù °è±Þ, Ư±ÇÀ» °¡Áø ÅëÄ¡ Áý´Ü.
1. The aristocracy. The upper classes with money and official power, the privileged and ruling groups.
121:3.3 (1335.2) 2. »ó¾÷ Áý´Ü. °Å»ó(ËÝßÂ)°ú ÀºÇà°¡, ¹«¿ª»ó¡ªÅ« ¼öÀÔ¤ý¼öÃâ»ó¡ª±¹Á¦ »óÀÎ.
2. The business groups. The merchant princes and the bankers, the traders ¡ª the big importers and exporters ¡ª the international merchants.
121:3.4 (1335.3) 3. ÀÛÀº Áß·ù °è±Þ. ÀÌ Áý´ÜÀº Á¤¸»·Î ÀÛ±â´Â Ç߾ ¾ÆÁÖ ¿µÇâ·ÂÀÌ ÀÖ¾ú°í, ÃÊ´ë ±âµ¶±³ ±³È¸ÀÇ Á¤½ÅÀû »À´ë¸¦ ¸¶·ÃÇØ ÁÖ¾úÀ¸¸ç, ±³È¸´Â ÀÌ Áý´Ü¿¡°Ô ´Ù¾çÇÑ ±â¼ú°ú »ó¾÷À» °è¼ÓÇÒ °ÍÀ» ±ÇÀåÇß´Ù. À¯´ëÀÎ °¡¿îµ¥ ¸¹Àº ¹Ù¸®»õÀÎÀÌ ÀÌ °è±ÞÀÇ »óÀο¡ ¼ÓÇß´Ù.
3. The small middle class. Although this group was indeed small, it was very influential and provided the moral backbone of the early Christian church, which encouraged these groups to continue in their various crafts and trades. Among the Jews many of the Pharisees belonged to this class of tradesmen.
121:3.5 (1335.4) 4. ÀÚÀ¯·Î¿î ³ëµ¿ÀÚ °è±Þ. ÀÌ Áý´ÜÀº °ÅÀÇ ¶Ç´Â ¾Æ¹«·± »çȸÀû ÁöÀ§°¡ ¾ø¾ú´Ù. ºñ·Ï ÀÚÀ¯¸¦ ÀÚ¶û½º·´°Ô ´À²¼Áö¸¸, ³ë¿¹ ³ëµ¿°ú °æÀïÇÒ ¼ö¹Û¿¡ ¾ø¾ú±â ¶§¹®¿¡ Å©°Ô ºÒ¸®ÇÑ À§Ä¡¿¡ ÀÖ¾ú´Ù. »ó·ù °è±ÞÀº À̵éÀÌ ¡°¹ø½ÄÇÏ´Â ¸ñÀû¡± ¿Ü¿¡ ¾µ¸ð ¾øÀ½À» ÀÎÁ¤Çϸ鼭 À̵éÀ» °æ¸êÇÏ¿´´Ù.
4. The free proletariat. This group had little or no social standing. Though proud of their freedom, they were placed at great disadvantage because they were forced to compete with slave labor. The upper classes regarded them disdainfully, allowing that they were useless except for ¡°breeding purposes.¡±
121:3.6 (1335.5) 5. ³ë¿¹. ·Î¸¶ ±¹°¡ Àα¸ÀÇ Àý¹ÝÀº ³ë¿¹¿´°í, ´Ù¼ö°¡ ¿ì¼öÇÑ »ç¶÷À̾ú´Âµ¥, ±×µéÀº »¡¸® ÁøÃâÇؼ­ ÀÚÀ¯ ³ëµ¿ÀÚ, ±×¸®°í »óÀÎ(ßÂìÑ)µé Æ´¿¡µµ ³¢¾ú´Ù. ´ë´Ù¼ö´Â Æò¹üÇϰųª ¾ÆÁÖ ¿­µîÇß´Ù.
5. The slaves. Half the population of the Roman state were slaves; many were superior individuals and quickly made their way up among the free proletariat and even among the tradesmen. The majority were either mediocre or very inferior.
121:3.7 (1335.6) ¿ì¼öÇÑ ¹ÎÁ·µéÀÌ ³ë¿¹°¡ µÇ¾ú¾îµµ, ³ë¿¹ Á¦µµ´Â ·Î¸¶ÀÇ ±º»ç(ÏÚÞÀ) Á¤º¹ÀÇ Æ¯Â¡À̾ú´Ù. ³ë¿¹¿¡ ´ëÇÑ ÁÖÀÎÀÇ ±ÇÇÑÀº ¹«Á¦ÇÑÀ̾ú´Ù. ÃÊ´ë ±âµ¶±³ÀεéÀº ´ëü·Î ÇÏÃþ °è±Þ°ú ÀÌ ³ë¿¹µé·Î ±¸¼ºµÇ¾ú´Ù.
Slavery, even of superior peoples, was a feature of Roman military conquest. The power of the master over his slave was unqualified. The early Christian church was largely composed of the lower classes and these slaves.
121:3.8 (1335.7) ¿ì¼öÇÑ ³ë¿¹µéÀº ÈçÈ÷ ÀÓ±ÝÀ» ¹Þ¾Ò°í, ¼ÒµæÀ» ÀúÃàÇؼ­ ÀÚÀ¯¸¦ »ì ¼ö ÀÖ¾ú´Ù. ÇعæµÈ ¸¹Àº ±×·± ³ë¿¹´Â ±¹°¡¤ý±³È¸¤ý»ó¾÷°è¿¡¼­ ³ôÀº ÀÚ¸®¿¡ ¿Ã¶ú´Ù. ¹Ù·Î ±×·± °¡´É¼ºÀÌ ÃÊ´ë ±âµ¶±³ ±³È¸°¡ ÀÌ ¼öÁ¤µÈ ÇüÅÂÀÇ ³ë¿¹ Á¦µµ¸¦ ±×Åä·Ï ¹¬ÀÎÇÏ°Ô ¸¸µé¾ú´Ù.
Superior slaves often received wages and by saving their earnings were able to purchase their freedom. Many such emancipated slaves rose to high positions in state, church, and the business world. And it was just such possibilities that made the early Christian church so tolerant of this modified form of slavery.
121:3.9 (1335.8) ¼­±â 1¼¼±â¿¡ ·Î¸¶ Á¦±¹¿¡´Â ³Î¸® ÆÛÁø »çȸ ¹®Á¦°¡ ¾ø¾ú´Ù. ¹ÎÁßÀÇ ´ëºÎºÐÀº ±×µéÀÌ ¾î¼´Ù ž Áý´Ü¿¡ ÀڽŵéÀÌ ¼ÓÇÑ´Ù°í ¿©°å´Ù. Àç´É ÀÖ°í À¯´ÉÇÑ »ç¶÷µéÀÌ ·Î¸¶ »çȸÀÇ ³·Àº °èÃþ¿¡¼­ ´õ ³ôÀº °èÃþÀ¸·Î ¿Ã¶ó°¥ ¼ö ÀÖ´Â ¹®ÀÌ ¾ðÁ¦³ª ¿­·Á ÀÖ¾úÀ¸³ª, »ç¶÷µéÀº ´ëü·Î ÀÚ±âÀÇ »çȸÀû ÁöÀ§¿¡ ¸¸Á·Çß´Ù. ±×µéÀº °è±Þ ÀǽÄÀÌ ¾ø¾ú°í, ÀÌ °è±ÞÀÇ Â÷º°ÀÌ ºÎ´çÇϰųª ±×¸©µÇ´Ù°í ¿©±âÁöµµ ¾Ê¾Ò´Ù. ±âµ¶±³´Â ¾î¶² Àǹ̿¡¼­µµ ¾ï¾Ð¹Þ´Â °è±ÞÀÇ °ï°æÀ» °³¼±(ËÇà¼)ÇÏ´Â ¸ñÀûÀ» °¡Áø °æÁ¦ ¿îµ¿ÀÌ ¾Æ´Ï¾ú´Ù.
There was no widespread social problem in the Roman Empire in the first century after Christ. The major portion of the populace regarded themselves as belonging in that group into which they chanced to be born. There was always the open door through which talented and able individuals could ascend from the lower to the higher strata of Roman society, but the people were generally content with their social rank. They were not class conscious, neither did they look upon these class distinctions as being unjust or wrong. Christianity was in no sense an economic movement having for its purpose the amelioration of the miseries of the depressed classes.
121:3.10 (1335.9) ¿©ÀÚ´Â ÆÈ·¹½ºÅ¸Àο¡¼­ ½ÅºÐ¿¡ Á¦ÇÑÀ» ¹ÞÀº °Íº¸´Ù ·Î¸¶ Á¦±¹ Àü¿ª¿¡¼­ ´õ ÀÚÀ¯¸¦ ´©·ÈÁö¸¸, À¯´ëÀÎÀÌ °¡Á·¿¡°Ô ¹ÙÄ¡´Â Çå½Å°ú ÀÚ¿¬½º·¯¿î ¾ÖÁ¤Àº ÀÌ¹æ ¼¼°èº¸´Ù ÈξÀ ³ª¾Ò´Ù.
Although woman enjoyed more freedom throughout the Roman Empire than in her restricted position in Palestine, the family devotion and natural affection of the Jews far transcended that of the gentile world.

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4. À̹æÀÎÀÇ Ã¶ÇÐ

121:4.1 (1335.10) µµ´öÀû °ßÁö¿¡¼­, À̹æÀÎÀº À¯´ëÀκ¸´Ù ¾ó¸¶Å­ ¸øÇßÁö¸¸, °í»óÇÑ À̹æÀεéÀÇ °¡½¿ ¼Ó¿¡´Â Ÿ°í³­ ¼±ÇÑ ÀÚÁú°ú ÀáÀçÇÏ´Â Àΰ£Àû ¾ÖÁ¤À» ±â¸¦ ºñ¿ÁÇÑ Åä¾çÀÌ ÀÖ¾ú°í, °Å±â¼­ ±âµ¶±³ÀÇ ¾¾¾ÑÀÌ ½ÏÆ®°í, µµ´öÀû Àΰݰú ¿µÀû ¼ºÃëÀÇ ¼öÈ®À» dzºÎÈ÷ °ÅµÎ´Â °ÍÀÌ °¡´ÉÇß´Ù. ±×¶§ ÀÌ¹æ ¼¼°è¿¡´Â 4´ë öÇÐÀÌ À¯ÇàÇÏ¿´´Âµ¥, ¸ðµÎ°¡ Àü¿¡ ÀÖ¾ú´ø ±×¸®½ºÀÎÀÇ ÇöóÅæ »ç»ó¿¡¼­ ¾î´À Á¤µµ ÆÄ»ýµÇ¾ú´Ù. ÀÌ Ã¶ÇÐ ÇÐÆĵéÀº ´ÙÀ½°ú °°´Ù:

4. Gentile Philosophy

The gentiles were, from a moral standpoint, somewhat inferior to the Jews, but there was present in the hearts of the nobler gentiles abundant soil of natural goodness and potential human affection in which it was possible for the seed of Christianity to sprout and bring forth an abundant harvest of moral character and spiritual achievement. The gentile world was then dominated by four great philosophies, all more or less derived from the earlier Platonism of the Greeks. These schools of philosophy were:

121:4.2 (1335.11) 1. Äè¶ôÁÖÀÇÀÚ. ÀÌ »ç»óÀÇ ÇÐÆÄ´Â ÇູÀÇ Ãß±¸¿¡ ¸¶À½À» ½ñ¾Ò´Ù. »ó±Þ Äè¶ôÁÖÀÇÀÚµéÀº Áö³ªÄ£ À°¿å¿¡ ºüÁöÁö ¾Ê¾Ò´Ù. Àû¾îµµ, ÀÌ ±³¸®´Â ±×º¸´Ù ´õ Ä¡¸íÀû ÇüÅÂÀÇ ¼÷¸í·ÐÀ¸·ÎºÎÅÍ ·Î¸¶ÀÎÀ» ¹þ¾î³ª°Ô ÇÏ´Â µ¥ µµ¿òÀÌ µÇ¾ú´Âµ¥, »ç¶÷µéÀÌ ¹«¾ùÀΰ¡ ³ë·ÂÇϸé Çö¼¼¿¡¼­ ÁöÀ§¸¦ °³¼±ÇÒ ¼ö ÀÖ´Ù°í °¡¸£ÃƱ⠶§¹®ÀÌ´Ù. ÀÌ°ÍÀº ¹«ÁöÇÑ ¹Ì½Å(Ú»ãá)À» È¿°úÀûÀ¸·Î ÅðÄ¡ÇÏ¿´´Ù.
1. The Epicurean. This school of thought was dedicated to the pursuit of happiness. The better Epicureans were not given to sensual excesses. At least this doctrine helped to deliver the Romans from a more deadly form of fatalism; it taught that men could do something to improve their terrestrial status. It did effectually combat ignorant superstition.
121:4.3 (1336.1) 2. ±Ý¿åÁÖÀÇÀÚ. ±Ý¿åÁÖÀÇ´Â »ó·ù °èÃþÀÌ Áö³æ´ø ¿ì¼öÇÑ Ã¶ÇÐÀ̾ú´Ù. ±Ý¿åÁÖÀÇÀÚ´Â ÅëÁ¦ÇÏ´Â À̼º(×âàõ)°ú ¿î¸íÀÌ ¸ðµç ÀÚ¿¬À» Áö¹èÇÑ´Ù°í ¹Ï¾ú´Ù. À̵éÀº »ç¶÷ÀÇ È¥Àº ½Å¼ºÇϸç À°Ã¼ÀÇ ¼ºÇ°À» °¡Áø ¾ÇÇÑ ¸ö ¼Ó¿¡ °¤Çô ÀÖ´Ù°í °¡¸£ÃÆ´Ù. »ç¶÷ÀÇ È¥Àº ÀÚ¿¬, °ð Çϳª´Ô°ú Á¶È­µÇ¾î »îÀ¸·Î ÇعæÀ» ¾òÀ¸¸ç, µû¶ó¼­ ¹Ì´öÀº ±× ÀÚü°¡ º¸»óÀ̾ú´Ù. ±Ý¿åÁÖÀÇ´Â ¼þ°íÇÑ µµ´ö ¼öÁرîÁö ¿Ã¶ó°¬°í ±× ÈÄ¿¡ ¾î¶² ¼øÀüÇÑ Àΰ£Àû öÇРü°èµµ °áÄÚ ¶Ù¾î³ÑÁö ¸øÇÑ ÀÌ»óÀ̾ú´Ù. ±Ý¿åÁÖÀÇÀÚ´Â ±×µéÀÌ ¡°Çϳª´ÔÀÇ ÀÚ¼Õ¡±À̶ó°í °ø¾ðÇßÀ¸³ª Çϳª´ÔÀ» ÀÌÇØÇÏÁö ¸øÇß°í, µû¶ó¼­ Çϳª´ÔÀ» ã¾Æ³»Áö ¸øÇß´Ù. ±Ý¿åÁÖÀÇ´Â ÇϳªÀÇ Ã¶ÇÐÀ¸·Î ³²¾Ò°í, °áÄÚ Á¾±³°¡ µÇÁö ¸øÇß´Ù. ±× ÃßÁ¾ÀÚµéÀº ±×µéÀÇ Áö¼ºÀ» ¿ìÁÖ Áö¼º°ú Á¶È­½ÃÅ°·Á°í ¾Ö½èÁö¸¸, ±×µéÀÌ »ç¶ûÀÇ ¾Æ¹öÁöÀÇ ÀÚ³àÀÎ °ÍÀ» »ó»óÇÏÁö ¸øÇß´Ù. ¡°³ª´Â ¾î¶² »óÅ¿¡ óÇØ ÀÖµçÁö, ±×¿¡ ¸¸Á·Çϱ⸦ ¹è¿ü³ë¶ó¡±ÇÏ°í ±â·ÏÇßÀ» ¶§, ¹Ù¿ïÀº ±Ý¿åÁÖÀÇ¿¡ ±íÀÌ Á¥¾î ÀÖ¾ú´Ù.
2. The Stoic. Stoicism was the superior philosophy of the better classes. The Stoics believed that a controlling Reason-Fate dominated all nature. They taught that the soul of man was divine; that it was imprisoned in the evil body of physical nature. Man¡¯s soul achieved liberty by living in harmony with nature, with God; thus virtue came to be its own reward. Stoicism ascended to a sublime morality, ideals never since transcended by any purely human system of philosophy. While the Stoics professed to be the ¡°offspring of God,¡± they failed to know him and therefore failed to find him. Stoicism remained a philosophy; it never became a religion. Its followers sought to attune their minds to the harmony of the Universal Mind, but they failed to envisage themselves as the children of a loving Father. Paul leaned heavily toward Stoicism when he wrote, ¡°I have learned in whatsoever state I am, therewith to be content.¡±
121:4.4 (1336.2) 3. °ßÀ¯ÇÐÆÄ. °ßÀ¯ÇÐÆÄÀÇ Ã¶ÇÐÀº ¾ÆÅ׳×ÀÇ µð¿À°Ô³×½º±îÁö À¯·¡¸¦ ÃßÀûÇÒ ¼ö ÀÖÀ¸³ª, ±³¸®ÀÇ »ó´ç ºÎºÐÀº ¸¶Å°º¥Å¸ ¸á±â¼¼µ¦ÀÇ °¡¸£Ä§ÀÇ ÀÜÀç·ÎºÎÅÍ ÆÄ»ýµÇ¾ú´Ù. ÀÌÀü¿¡ °ßÀ¯ÁÖÀǴ öÇÐÀÌ ¾Æ´Ï¶ó ÇϳªÀÇ Á¾±³¿´´Ù. Àû¾îµµ °ßÀ¯ÇÐÆÄ´Â ±×µéÀÇ Á¾±³ öÇÐÀ» ¹ÎÁÖÈ­ÇÏ¿´´Ù. µé¿¡¼­ ½ÃÀå¿¡¼­, À̵éÀº ¡°»ç¶÷Àº ÀڱⰡ ¿øÇϸé ÀÚ½ÅÀ» ±¸ÇÒ ¼ö ÀÖ´Ù¡±´Â ±³¸®¸¦ ÁÙ°ð ÀüÆÄÇß´Ù. ´Ü¼ø°ú ¹Ì´öÀ» °¡¸£ÃÆ°í, »ç¶÷µé¿¡°Ô °Ì ¾øÀÌ Á×À½À» ¸ÂÀÌÇ϶ó°í ±ÇÇß´Ù. ÀÌ ¶°µ¹ÀÌ °ßÀ¯ÇÐÆÄ(̳êãùÊ÷ï) Àüµµ»çµéÀº ¿µÀûÀ¸·Î °¥±ÞÇÑ ¹ÎÁßÀ» ÈÄÀÏ¿¡ ±âµ¶±³ ¼±±³»çµéÀ» À§ÇÏ¿© Áغñ½ÃÅ°´Â µ¥ Å©°Ô À̹ÙÁöÇÏ¿´´Ù. ÀÌµé »çÀÌ¿¡ À¯ÇàÇÑ ¼³±³ ¼ø¼­´Â ¹Ù¿ï ¼­ÇÑÀÇ Çü½Ä°ú ±× ¹®Ã¼¸¦ ¸¹ÀÌ µû¶ú´Ù.
3. The Cynic. Although the Cynics traced their philosophy to Diogenes of Athens, they derived much of their doctrine from the remnants of the teachings of Machiventa Melchizedek. Cynicism had formerly been more of a religion than a philosophy. At least the Cynics made their religio-philosophy democratic. In the fields and in the market places they continually preached their doctrine that ¡°man could save himself if he would.¡± They preached simplicity and virtue and urged men to meet death fearlessly. These wandering Cynic preachers did much to prepare the spiritually hungry populace for the later Christian missionaries. Their plan of popular preaching was much after the pattern, and in accordance with the style, of Paul¡¯s Epistles.
121:4.5 (1336.3) 4. ȸÀÇÁÖÀÇÀÚ. ȸÀÇÁÖÀÇ(üãë÷ñ«ëù)´Â Áö½ÄÀº ÇãÀ§¿ä, È®½Å°ú º¸ÀåÀº ºÒ°¡´ÉÇÏ´Ù°í °¡¸£ÃÆ´Ù. ÀÌ°ÍÀº ¼øÀüÈ÷ ºÎÁ¤Àû ŵµ¿´°í, °áÄÚ ³Î¸® ÆÛÁöÁö ¾Ê¾Ò´Ù.
4. The Skeptic. Skepticism asserted that knowledge was fallacious, and that conviction and assurance were impossible. It was a purely negative attitude and never became widespread.
121:4.6 (1336.4) ÀÌ ¿©·¯ öÇÐÀº Á¾±³¿¡ ÁØÇÏ´Â °ÍÀ̾ú´Ù. À̰͵éÀº ÈçÈ÷, È°·ÂÀ» ºÒ¾î³Ö°í À±¸®ÀûÀÌ°í »ç¶÷À» °í»óÇÏ°Ô ¸¸µå´Â °ÍÀ̾úÁö¸¸, ´ë°³´Â ¼­¹ÎÀÇ ¼öÁØÀ» ³Ñ¾ú´Ù. ¾Æ¸¶µµ °ßÀ¯ÁÖÀǸ¦ Á¦¿ÜÇÏ°í, À̰͵éÀº °­ÇÑ ÀÚ¿Í ÁöÇý·Î¿î ÀÚ¸¦ À§ÇÑ Ã¶ÇÐÀ̾ú°í, °¡³­ÇÑ ÀÚ¿Í ¾àÇÑ ÀÚ¿¡°Ôµµ ±¸¿øÀ» ÁÖ´Â Á¾±³´Â ¾Æ´Ï¾ú´Ù.
These philosophies were semireligious; they were often invigorating, ethical, and ennobling but were usually above the common people. With the possible exception of Cynicism, they were philosophies for the strong and the wise, not religions of salvation for even the poor and the weak.

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5. À̹æÀÎÀÇ Á¾±³

121:5.1 (1336.5) ÀÌÀüÀÇ ½Ã´ë Àüü¸¦ ÅëÇؼ­, Á¾±³´Â ÁÖ·Î ºÎÁ·À̳ª ±¹°¡ÀÇ ÀÏÀ̾ú°í, ÈçÈ÷ °³ÀÎÀÌ ¾Æ¶û°÷ÇÒ ¹®Á¦°¡ ¾Æ´Ï¾ú´Ù. ½ÅµéÀº °³ÀÎÀÌ ¾Æ´Ï¶ó, ºÎÁ·À̳ª ¹ÎÁ·À» »ó´ëÇÏ¿´´Ù. ±×·¯ÇÑ Á¾±³ ü°è´Â º¸Åë »ç¶÷ÀÌ °³ÀÎÀ¸·Î¼­ °¡Áø ¿µÀû ¿­¸ÁÀ» °ÅÀÇ Ã¤¿öÁÖÁö ¸øÇß´Ù.

5. The Gentile Religions

Throughout preceding ages religion had chiefly been an affair of the tribe or nation; it had not often been a matter of concern to the individual. Gods were tribal or national, not personal. Such religious systems afforded little satisfaction for the individual spiritual longings of the average person.

121:5.2 (1336.6) ¿¹¼öÀÇ ½ÃÀý¿¡ ¼­¾çÀÇ Á¾±³´Â ´ÙÀ½°ú °°¾Ò´Ù.
In the times of Jesus the religions of the Occident included:
121:5.3 (1336.7) 1. À̱³µµÀÇ Á¾ÆÄ. ÀÌ Á¾ÆĵéÀº Çï¶óÀΰú ¶óƾ Á·ÀÇ ½ÅÈ­(ãêü¥)¤ý¾Ö±¹½É, ±×¸®°í ÀüÅëÀÇ Á¶ÇÕÀ̾ú´Ù.
1. The pagan cults. These were a combination of Hellenic and Latin mythology, patriotism, and tradition.
121:5.4 (1336.8) 2. ȲÁ¦ ¼þ¹è. À¯´ëÀΰú ÃÊ´ë ±âµ¶±³ÀεéÀº ±¹°¡ÀÇ »ó¡À¸·Î¼­ ÀÌ·¸°Ô »ç¶÷À» ½Å°ÝÈ­ÇÏ´Â °ÍÀ» ¸÷½Ã ºÐ°³ÇÏ¿´°í, ÀÌ·¯ÇÑ ½Å°ÝÈ­´Â ÀÌ µÎ Á¾ÆÄÀÇ ±³È¸°¡ ·Î¸¶ Á¤ºÎÀÇ ¸ðÁø Ç̹ÚÀ» ¹Þ°Ô ¸¸µå´Â Á÷Á¢ ¿øÀÎÀ̾ú´Ù.
2. Emperor worship. This deification of man as the symbol of the state was very seriously resented by the Jews and the early Christians and led directly to the bitter persecutions of both churches by the Roman government.
121:5.5 (1337.1) 3. Á¡¼º¼ú. ¹Ùºô·ÐÀÇ ÀÌ »çÀ̺ñ(ÞÄì»Þª) °úÇÐÀº ±×¸®½º¿Í ·Î¸¶ Á¦±¹¿¡ µÎ·ç, Á¾±³·Î ¹ßÀüµÇ¾ú´Ù. 20¼¼±â¿¡µµ »ç¶÷Àº ÀÌ ¹Ì½Å °ü³ä¿¡¼­ ¿ÏÀüÈ÷ ¹þ¾î³ªÁö ¸øÇß´Ù.
3. Astrology. This pseudo science of Babylon developed into a religion throughout the Greco-Roman Empire. Even in the twentieth century man has not been fully delivered from this superstitious belief.
121:5.6 (1337.2) 4. ½Åºñ Á¾ÆÄ. ±×Åä·Ï ¿µÀûÀ¸·Î °¥±ÞÇÑ ¼¼°è¿¡ ½Åºñ Á¾ÆĵéÀÇ È«¼ö°¡ ¹Ð·Á µé¾î¿Ô´Âµ¥, ·¹¹ÝÆ®¿¡¼­ ¿Â »õ·Ó°í ÀÌ»óÇÑ Á¾±³µéÀº Æò¹üÇÑ »ç¶÷µéÀÇ ¸¶À½À» »©¾Ñ°í À̵鿡°Ô °³ÀÎÀÇ ±¸¿øÀ» ¾à¼ÓÇß´Ù. ÀÌ Á¾±³µéÀº ±Þ¼ÓÈ÷ ±×¸®½º¤ý·Î¸¶ ¼¼°èÀÇ ÇÏ·ù °è±ÞÀÌ ¹Þ¾ÆµéÀÎ ½Å¾ÓÀÌ µÇ¾ú´Ù. ÀÌ Á¾±³µéÀº ÈξÀ ¿ì¼öÇÑ ±âµ¶±³ÀÇ °¡¸£Ä§ÀÌ ±Þ¼ÓÈ÷ ÆÛÁöµµ·Ï ±æÀ» ¿¹ºñÇÏ´Â µ¥ ¸¹ÀÌ À̹ÙÁöÇÏ¿´´Ù. ÁöÀûÀÎ »ç¶÷µéÀÇ °ü½ÉÀ» ²ô´Â ½ÅÇÐ, ±×¸®°í ±× ½ÃÀý¿¡ ¹«ÁöÇÏÁö¸¸ ¿µÀûÀ¸·Î °¥±ÞÇÑ ¼­¹ÎÀ» Æ÷ÇÔÇÏ¿© ¸ðµç »ç¶÷ÀÌ ±¸¿ø¹Þ´Â´Ù´Â ¾öû³­ Á¦¾È°ú °ü·ÃÇÏ¿©, ±âµ¶±³ÀÇ °¡¸£Ä§Àº ½Å¿¡ °üÇÏ¿© Ź¿ùÇÑ °³³äÀ» Á¦½ÃÇß´Ù.
4. The mystery religions. Upon such a spiritually hungry world a flood of mystery cults had broken, new and strange religions from the Levant, which had enamored the common people and had promised them individual salvation. These religions rapidly became the accepted belief of the lower classes of the Greco-Roman world. And they did much to prepare the way for the rapid spread of the vastly superior Christian teachings, which presented a majestic concept of Deity, associated with an intriguing theology for the intelligent and a profound proffer of salvation for all, including the ignorant but spiritually hungry average man of those days.
121:5.7 (1337.3) ½Åºñ Á¾±³µéÀº ¹ÎÁ· ½Å¾ÓÀÇ Á¾¸»À» °¡Á®¿Ô°í, °³ÀÎÀ» »ó´ëÇÏ´Â ¼ö¸¹Àº Á¾Æĸ¦ ź»ýÇÏ°Ô ÇÏ¿´´Ù. ¼ö°¡ ¸¹¾Ò¾îµµ ½Åºñ±³´Â ¸ðµÎ ´ÙÀ½ÀÇ Æ¯Â¡À» °¡Áö°í ÀÖ¾ú´Ù:
The mystery religions spelled the end of national beliefs and resulted in the birth of the numerous personal cults. The mysteries were many but were all characterized by:
121:5.8 (1337.4) 1. ¾î¶² ½ÅÈ­(ãêü¥) °°Àº Àü¼³, Áï ½Åºñ¡ª¿©±â¿¡¼­ ±× À̸§ÀÌ À¯·¡ÇÑ´Ù. ¹ÌÆ®¶ó±³ÀÇ °¡¸£Ä§ÀÌ º¸¿©ÁÖ´Ù½ÃÇÇ, ´ëü·Î, ÀÌ ½Åºñ´Â ¾î¶² ½Å(ãê)ÀÇ ÀÏ»ý¤ýÁ×À½¤ýºÎÈ° À̾߱â¿Í »ó°üÀÌ ÀÖ¾ú´Ù. ÀÌ ¹ÌÆ®¶ó±³´Â Çѵ¿¾È ¹Ù¿ïÀÌ ¼¼¿î, ÆØâÇÏ´Â ±âµ¶±³¿Í °°Àº ½Ã´ë¿¡ Á¸ÀçÇß°í, ÇÔ²² ÀÚ¸®¸¦ ´ÙÅõ¾ú´Ù.
1. Some mythical legend, a mystery ¡ª whence their name. As a rule this mystery pertained to the story of some god¡¯s life and death and return to life, as illustrated by the teachings of Mithraism, which, for a time, were contemporary with, and a competitor of, Paul¡¯s rising cult of Christianity.
121:5.9 (1337.5) 2. ½Åºñ±³µéÀº ¹ÎÁ· Á¾±³°¡ ¾Æ´Ï°í Á¾Á·À» ÃÊ¿ùÇÏ¿´´Ù. °³ÀÎÀûÀÌ°í Ä£±³ÇÏ´Â Á¾ÆÄ¿´°í, ±× °á°ú·Î Á¾±³Àû Ä£¸ñ »çȸ¿Í ¼ö¸¹Àº Á¾ÆÄ »çȸµéÀÌ ³ªÅ¸³ª°Ô µÇ¾ú´Ù.
2. The mysteries were nonnational and interracial. They were personal and fraternal, giving rise to religious brotherhoods and numerous sectarian societies.
121:5.10 (1337.6) 3. À̵éÀÇ ¿¹¹è´Â Á¤±³ÇÑ ÀÔȸ ¿¹½Ä, ±×¸®°í ¿¹¹è µå¸± ¶§ ÀλóÀûÀÎ ¼ºÂù½ÄÀÇ Æ¯Â¡À» °¡Á³´Ù. À̵éÀÇ ºñ¹Ð Àǽİú ¿¹½ÄÀº ¶§¶§·Î ²ûÂコ·´°í ¸Þ½º²¨¿î °ÍÀ̾ú´Ù.
3. They were, in their services, characterized by elaborate ceremonies of initiation and impressive sacraments of worship. Their secret rites and rituals were sometimes gruesome and revolting.
121:5.11 (1337.7) 4. ±×·¯³ª ¿¹½ÄÀÇ ¼ºÁúÀ̳ª Áö³ªÄ£ Á¤µµ¿Í »ó°ü ¾øÀÌ, ÀÌ ½Åºñ±³µéÀº º¯ÇÔ¾øÀÌ ½Åµµµé¿¡°Ô ±¸¿ø, ¡°¾Ç¿¡¼­ ¹þ¾î³ª°í, »çÈÄ¿¡ »ì¾Æ³²°í, ½½ÇÄ°ú ³ë¿¹ Á¦µµ°¡ ÀÖ´Â ÀÌ ¼¼»óÀ» ³Ñ¾î¼­ ÇູÇÑ ³ª¶ó¿¡¼­ ¿À·¡¿À·¡ »ì °Í¡±À» ¾à¼ÓÇß´Ù.
4. But no matter what the nature of their ceremonies or the degree of their excesses, these mysteries invariably promised their devotees salvation, ¡°deliverance from evil, survival after death, and enduring life in blissful realms beyond this world of sorrow and slavery.¡±
121:5.12 (1337.8) ±×·¯³ª ¿¹¼öÀÇ °¡¸£Ä§°ú ½Åºñ±³¸¦ È¥µ¿ÇÏ´Â À߸øÀ» ÀúÁö¸£Áö ¸»¶ó. ÀÌ·± ½Åºñ±³µéÀÌ À¯ÇàÇÑ °ÍÀº »ç¶÷ÀÌ »çÈÄ¿¡ »ì¾Æ³²±â¸¦ Ãß±¸Çß´Ù´Â °ÍÀ» º¸À̸ç, µû¶ó¼­ °³ÀÎÀ» »ó´ëÇÏ´Â Á¾±³¿Í °³ÀÎÀÇ ¿Ã¹Ù¸§À» ÁøÁ¤ÇÏ°Ô °¥¸ÁÇÏ°í ¸ñ¸¶¸£°Ô ã¾ÒÀ½À» º¸¿©ÁØ´Ù. ½Åºñ±³µéÀº ÀÌ·± ¼Ò¸ÁÀ» ÀûÀýÈ÷ ä¿öÁÖÁö ¸øÇßÁö¸¸, ÈÄÀÏ¿¡ ¿¹¼ö°¡ ³ªÅ¸³ª´Â °ÍÀ» À§ÇÏ¿© ±æÀ» ¿¹ºñÇß°í, ÀÌ ¿¹¼ö´Â ÂüÀ¸·Î ÀÌ ¼¼»ó¿¡ »ý¸íÀÇ »§°ú »ý¸íÀÇ ¹°À» °¡Á®¿Ô´Ù.
But do not make the mistake of confusing the teachings of Jesus with the mysteries. The popularity of the mysteries reveals man¡¯s quest for survival, thus portraying a real hunger and thirst for personal religion and individual righteousness. Although the mysteries failed adequately to satisfy this longing, they did prepare the way for the subsequent appearance of Jesus, who truly brought to this world the bread of life and the water thereof.
121:5.13 (1337.9) »ç¶÷µéÀÌ »ó±ÞÀÇ ½Åºñ Á¾±³¿¡ ³Î¸® ÁýÂøÇÑ °ÍÀ» ÀÌ¿ëÇÏ·Á°í, °³Á¾(ËÇðó)ÇÒ °¡¸ÁÀÌ ÀÖ´Â Å« Áý´ÜÀÇ »ç¶÷µéÀÌ ´õ Àß ¹Þ¾ÆµéÀÏ ¼ö ÀÖ°Ô ¸¸µé·Á°í ¹Ù¿ïÀº ¿¹¼öÀÇ °¡¸£Ä§À» ¾ó¸¶Å­ °íÃÆ´Ù. ±×·¯³ª ¿¹¼öÀÇ °¡¸£Ä§À» ¹Ù¿ïÀÌ ÀýÃæÇÑ °ÍÁ¶Â÷ (±âµ¶±³) ÃÖ¼±ÀÇ ½Åºñ Á¾Æĵ麸´Ù ´ÙÀ½ ÀÌÀ¯·Î ´õ ¿ì¼öÇÏ´Ù:
Paul, in an effort to utilize the widespread adherence to the better types of the mystery religions, made certain adaptations of the teachings of Jesus so as to render them more acceptable to a larger number of prospective converts. But even Paul¡¯s compromise of Jesus¡¯ teachings (Christianity) was superior to the best in the mysteries in that:
121:5.14 (1337.10) 1. ¹Ù¿ïÀº µµ´öÀÇ È¸º¹, Áï À±¸®Àû ±¸¿øÀ» °¡¸£ÃÆ´Ù. ±âµ¶±³´Â »õ·Î¿î »îÀ» ÇâÇÏ°Ô ÇÏ°í »õ·Î¿î ÀÌ»óÀ» ¼±Æ÷Çß´Ù. ¹Ù¿ïÀº ¿ä¼ú ÀǽÄ(ëðãÒ)°ú ¿¹½ÄÀÇ ¸¶¼úÀû ¿ä¼Ò¸¦ ¹ö·È´Ù.
1. Paul taught a moral redemption, an ethical salvation. Christianity pointed to a new life and proclaimed a new ideal. Paul forsook magic rites and ceremonial enchantments.
121:5.15 (1337.11) 2. ±âµ¶±³´Â Àΰ£ÀÇ ¹®Á¦¿¡¼­ ±Ã±ØÀÇ ´äÀ» ¾òÀ¸·Á°í ¾Ö¾²´Â Á¾±³¸¦ Á¦½ÃÇߴµ¥, ÀÌ´Â ÀÌ Á¾±³°¡ ½½ÇÄ, ±×¸®°í Á×À½±îÁöµµ ÃÊ¿ùÇÏ´Â ±¸¿øÀ» Á¦½ÃÇßÀ» »Ó ¾Æ´Ï¶ó ÁË¿¡¼­ ±¸¿ø¹Þ´Â °Íµµ ¾à¼ÓÇß°í, ÀÌ¿¡´Â ¿µ¿øÈ÷ »ì¾Æ³²´Â ¿Ã¹Ù¸¥ ÀÎÇ°ÀÇ ºÎ¿©°¡ µÚµû¶ú´Ù.
2. Christianity presented a religion which grappled with final solutions of the human problem, for it not only offered salvation from sorrow and even from death, but it also promised deliverance from sin followed by the endowment of a righteous character of eternal survival qualities.
121:5.16 (1338.1) 3. ½Åºñ±³´Â ½ÅÈ­(ãêü¥)¿¡ ±âÃʸ¦ µÎ°í ¼¼¿öÁ³´Ù. ¹Ù¿ïÀÌ ÀüÆÄÇÑ ¹Ù¿Í °°ÀÌ, ±âµ¶±³´Â Àηù¿¡°Ô ¹Ì°¡¿¤, Áï Çϳª´ÔÀÇ ¾ÆµéÀÌ ¼ö¿©µÇ¾ú´Ù´Â ¿ª»çÀû »ç½Ç¿¡ ±âÃʸ¦ µÎ¾ú´Ù.
3. The mysteries were built upon myths. Christianity, as Paul preached it, was founded upon a historic fact: the bestowal of Michael, the Son of God, upon mankind.
121:5.17 (1338.2) À̹æÀÎ »çÀÌ¿¡¼­ µµ´öÀº ¹Ýµå½Ã öÇÐÀ̳ª Á¾±³¿Í °ü·ÃµÇÁö ¾Ê¾Ò´Ù. ÆÈ·¹½ºÅ¸ÀÎ ¹Ù±ù¿¡¼­´Â, Á¾±³ÀÇ »çÁ¦(ÞÉð®)°¡ µµ´öÀû »ýÈ°À» ÇØ¾ß ÇÑ´Ù´Â »ý°¢ÀÌ »ç¶÷µéÀÇ ¸Ó¸®¿¡ ¹Ýµå½Ã ¶°¿À¸£Áö´Â ¾Ê¾Ò´Ù. À¯´ëÀÎÀÇ Á¾±³, ´ÙÀ½¿¡ ¿¹¼öÀÇ °¡¸£Ä§, ±×¸®°í ±× µÚ¿¡ ¹ßÀüÇÏ´Â ¹Ù¿ï ÆÇÀÇ ±âµ¶±³´Â ÇÑ ¼Õ¿¡ µµ´öÀ» ´Ù¸¥ ¼Õ¿¡´Â À±¸®¸¦ Áã°í¼­, ½ÅÀÚµéÀÌ ÀÌ µÎ °¡Áö¿¡ ¾î´À Á¤µµ ½Å°æÀ» ½á¾ß ÇÑ´Ù°í ÃÖÃÊ·Î ÁÖÀåÇÑ À¯·´ÀÇ Á¾±³¿´´Ù.
Morality among the gentiles was not necessarily related to either philosophy or religion. Outside of Palestine it not always occurred to people that a priest of religion was supposed to lead a moral life. Jewish religion and subsequently the teachings of Jesus and later the evolving Christianity of Paul were the first European religions to lay one hand upon morals and the other upon ethics, insisting that religionists pay some attention to both.
121:5.18 (1338.3) ±×Åä·Ï ¾î¼³Ç öÇРü°è¿¡ ¿µÇâÀ» ¹Þ°í, ±×·¸°Ô º¹ÀâÇÑ Á¾±³ÀÇ Á¾ÆÄµé ¶§¹®¿¡ °¥ÇǸ¦ ¸ø Àâ´Â ±×·± ¼¼´ëÀÇ »ç¶÷µé °¡¿îµ¥, ¿¹¼ö´Â ÆÈ·¹½ºÅ¸Àο¡¼­ ž´Ù. ³ªÁß¿¡ ±×´Â °³ÀÎÀû Á¾±³¡ª»ç¶÷ÀÌ Çϳª´ÔÀÇ ¾ÆµéÀÓÀ» °¡¸£Ä¡´Â¡ªº¹À½À» ¹Ù·Î ÀÌ ¼¼´ë¿¡°Ô ÁÖ¾ú´Ù.
Into such a generation of men, dominated by such incomplete systems of philosophy and perplexed by such complex cults of religion, Jesus was born in Palestine. And to this same generation he subsequently gave his gospel of personal religion¡ª sonship with God.

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6. È÷ºê¸® Á¾±³

121:6.1 (1338.4) ±×¸®½ºµµ ÀÌÀü 1¼¼±â°¡ ¸·À» ³»¸± ¶§°¡ µÇÀÚ, ¿¹·ç»ì·½ÀÇ Á¾±³ »ç»óÀº ±×¸®½º ¹®È­ÀÇ °¡¸£Ä§¿¡, ±×¸®°í ±×¸®½º öÇп¡µµ, ¾öû³ª°Ô ¿µÇâÀ» ¹Þ°í ¾ó¸¶Å­ ¼öÁ¤µÇ¾ú´Ù. È÷ºê¸® »ç»óÀÇ µ¿ºÎ¿Í ¼­ºÎ ÇÐÆÄÀÇ °üÁ¡ »çÀÌ¿¡ ¿À·£ ½Î¿òÀÌ ÀÖ´Ù°¡, ¿¹·ç»ì·½, ±×¸®°í ³ª¸ÓÁö ¼­¾ç(à¤åÇ)°ú ·¹¹ÝÆ®´Â ´ëü·Î ¼­ºÎ À¯´ëÀÎÀÇ °üÁ¡, Áï ¼öÁ¤µÈ Çï¶óÆÄ °üÁ¡À» äÅÃÇÏ¿´´Ù.

6. The Hebrew Religion

By the close of the first century before Christ the religious thought of Jerusalem had been tremendously influenced and somewhat modified by Greek cultural teachings and even by Greek philosophy. In the long contest between the views of the Eastern and Western schools of Hebrew thought, Jerusalem and the rest of the Occident and the Levant in general adopted the Western Jewish or modified Hellenistic viewpoint.

121:6.2 (1338.5) ¿¹¼öÀÇ ½ÃÀý¿¡´Â ¼¼ °¡Áö ¸»ÀÌ ÆÈ·¹½ºÅ¸Àο¡¼­ Åë¿ëµÇ¾ú´Ù. ¼­¹ÎµéÀº ¾Æ¶÷¾îÀÇ ¾î¶² ¹æ¾ðÀ» ¸»Çß°í, »çÁ¦(ÞÉð®)¿Í ¶øºñµéÀº È÷ºê¸®¾î¸¦ ½èÀ¸¸ç, ±³À°¹ÞÀº °è±Þ°ú »ó·ù °èÃþÀÇ À¯´ëÀÎÀº ´ëü·Î ±×¸®½º¾î¸¦ »ç¿ëÇß´Ù. À¯´ë ¹®È­¿Í ½ÅÇÐ Áß¿¡¼­ ±×¸®½ºÆÄ°¡ ³ªÁß¿¡ ¿ì¼¼ÇÏ°Ô µÈ µ¥¿¡´Â ¾Ë·º»êµå¸®¾Æ¿¡¼­ È÷ºê¸® ¼º¼­¸¦ ±×¸®½º¾î·Î ÀÏÂï ¹ø¿ªÇÑ °ÍÀÌ ÀûÁö ¾ÊÀº ¿øÀÎÀ̾ú´Ù. ±âµ¶±³ ¼±»ýµéÀÇ ±â·ÏÀÌ ¹Ù·Î ±× ¾ð¾î·Î °ð ³ªÅ¸³ª°Ô µÇ¾ú´Ù. À¯´ëÁÖÀÇÀÇ ºÎÈïÀº È÷ºê¸® ¼º¼­¸¦ ±×¸®½º¾î·Î ¿Å±ä µ¥¼­ ºñ·ÔµÈ´Ù. ÀÌ ¿µÇâÀ¸·Î ¸»¹Ì¾Ï¾Æ, ³ªÁß¿¡ ¹Ù¿ïÀÇ ±âµ¶±³ Á¾ÆÄ°¡ µ¿¾çÀÌ ¾Æ´Ï¶ó ¼­¾çÀ¸·Î Èê·¯°¡°Ô µÇ¾ú´Ù.
In the days of Jesus three languages prevailed in Palestine: The common people spoke some dialect of Aramaic; the priests and rabbis spoke Hebrew; the educated classes and the better strata of Jews in general spoke Greek. The early translation of the Hebrew scriptures into Greek at Alexandria was responsible in no small measure for the subsequent predominance of the Greek wing of Jewish culture and theology. And the writings of the Christian teachers were soon to appear in the same language. The renaissance of Judaism dates from the Greek translation of the Hebrew scriptures. This was a vital influence which later determined the drift of Paul¡¯s Christian cult toward the West instead of toward the East.
121:6.3 (1338.6) Çï¶óÈ­µÈ À¯´ëÀÎÀÇ ½Å¾ÓÀº Äè¶ôÁÖÀÇÀÚÀÇ °¡¸£Ä§¿¡ ¾ÆÁÖ °ÅÀÇ ¿µÇâÀ» ¹ÞÁö ¾Ê¾ÒÁö¸¸, À̵éÀº ÇöóÅæÀÇ Ã¶ÇÐ, ±×¸®°í ±Ø±â(кÐù)¸¦ °¡¸£Ä¡´Â ±Ý¿åÁÖÀÇÀÚÀÇ ¿µÇâÀ» Å©°Ô ¹Þ¾Ò´Ù. ¸¶Ä«ºñ 4¼­´Â ±Ý¿åÁÖÀÇ ¼¼·ÂÀÌ Å©°Ô ½ÅÀåµÈ °ÍÀ» º¸¿©ÁØ´Ù. ÇöóÅæÀÇ Ã¶Çаú ±Ý¿åÁÖÀÇ ½ÅÁ¶, ÀÌ µÎ ¼¼·ÂÀÇ Ä§Åõ´Â ¼Ö·Î¸óÀÇ ÁöÇý¼­¿¡ ³ªÅ¸³­´Ù. Çï¶óÈ­µÈ À¯´ëÀεéÀº È÷ºê¸® ¼º¼­¸¦ ±×·¸°Ô ¿ìÈ­(éÕü¥)·Î Ç®ÀÌÇ߱⠶§¹®¿¡, È÷ºê¸® ½ÅÇÐÀ» ±×µéÀÌ ¼þ»óÇÏ´ø ¾Æ¸®½ºÅäÅÚ·¹½ºÀÇ Ã¶Çп¡ ¼øÀÀ½ÃÅ°´Â °ÍÀ» Á¶±Ýµµ ¾î·Á¿öÇÏÁö ¾Ê¾Ò´Ù. ±×·¯³ª ÀÌ ¸ðµÎ°¡ ¾Ë·º»êµå¸®¾ÆÀÇ ÇÊ·ÎÀÇ ¼ÕÀ¸·Î 󸮵DZâ±îÁö ºñÂüÇÑ È¥¶õÀ» ³º¾Ò´Âµ¥, Çʷδ ±×¸®½º öÇаú È÷ºê¸® ½ÅÇÐÀ» °£°áÇÏ°í »ó´çÈ÷ ÀÏ°ü¼º ÀÖ´Â ÇϳªÀÇ Á¾±³ °ü³ä ¹× °ü½À ü°è·Î Á¶È­½ÃÅ°°í ü°èÈ­ÇÏ´Â ÀÛ¾÷À» ÁøÇàÇÏ¿´´Ù. ¹Ù·Î ±×¸®½º öÇаú È÷ºê¸® ½ÅÇÐÀ» ÅëÇÕÇÑ ÀÌ ÈÄÀÏÀÇ °¡¸£Ä§ÀÌ ¿¹¼ö°¡ »ì°í °¡¸£Ä¡´ø ¶§¿¡ ÆÈ·¹½ºÅ¸Àο¡ À¯ÇàÇÏ¿´´Âµ¥, À̸¦ ¹Ù¿ïÀº ´õ¿í Áøº¸µÇ°í °è¸ùÀûÀÎ ±âµ¶±³ Á¾Æĸ¦ ¼¼¿ì´Â µ¥ ±âÃÊ·Î ÀÌ¿ëÇÏ¿´´Ù.
Though the Hellenized Jewish beliefs were very little influenced by the teachings of the Epicureans, they were very materially affected by the philosophy of Plato and the self-abnegation doctrines of the Stoics. The great inroad of Stoicism is exemplified by the Fourth Book of the Maccabees; the penetration of both Platonic philosophy and Stoic doctrines is exhibited in the Wisdom of Solomon. The Hellenized Jews brought to the Hebrew scriptures such an allegorical interpretation that they found no difficulty in conforming Hebrew theology with their revered Aristotelian philosophy. But this all led to disastrous confusion until these problems were taken in hand by Philo of Alexandria, who proceeded to harmonize and systemize Greek philosophy and Hebrew theology into a compact and fairly consistent system of religious belief and practice. And it was this later teaching of combined Greek philosophy and Hebrew theology that prevailed in Palestine when Jesus lived and taught, and which Paul utilized as the foundation on which to build his more advanced and enlightening cult of Christianity.
121:6.4 (1338.7) Çʷδ À§´ëÇÑ ¼±»ýÀ̾ú´Ù. ¸ð¼¼ ÀÌÈÄ·Î ¼­¾ç ¼¼°èÀÇ À±¸® ¹× Á¾±³ »ç»ó¿¡ ±×·¸°Ô ±íÀº ¿µÇâÀ» ¹ÌÄ£ »ç¶÷Àº ¾ø¾ú´Ù. ´ç´ëÀÇ À±¸®¿Í Á¾±³Àû °¡¸£Ä§ÀÇ Ã¼°è ¼Ó¿¡ ÀÖ´Â ÁÁÀº ¿ä¼ÒµéÀ» ÅëÇÕÇÏ´Â ¹®Á¦¿¡ ¶Ù¾î³­ Àΰ£ ¼±»ýÀÌ ÀÏ°ö »ç¶÷ ÀÖ¾úÀ¸´Ï, °ð ¼¼Å¸µå¤ý¸ð¼¼¤ýÁ¶·Î¾Æ½ºÅͤý³ëÀÚ¤ýºÎ´Ù¤ýÇʷΤý¹Ù¿ïÀÌ´Ù.
Philo was a great teacher; not since Moses had there lived a man who exerted such a profound influence on the ethical and religious thought of the Occidental world. In the matter of the combination of the better elements in contemporaneous systems of ethical and religious teachings, there have been seven outstanding human teachers: Sethard, Moses, Zoroaster, Lao-tse, Buddha, Philo, and Paul.
121:6.5 (1339.1) ±×¸®½ºÀÇ ½ÅºñÁÖÀÇ Ã¶Çаú ·Î¸¶ÀÇ ±Ý¿åÁÖÀÇ ±³¸®¸¦ È÷ºê¸®ÀÎÀÇ À²¹ý ½ÅÇаú ÅëÇÕÇÏ·Á´Â ³ë·Â¿¡¼­ »ý±â´Â ÇÊ·ÎÀÇ ºÎÁ¶¸®¸¦ ¹Ù¿ïÀº ÀüºÎ´Â ¾Æ´Ï¶óµµ ¸¹ÀÌ ÀνÄÇßÀ¸¸ç, Çö¸íÇÏ°Ôµµ ±×°¡ Áö³æ´ø ±âµ¶±³ ÀÌÀüÀÇ ±âº» ½ÅÇп¡¼­ ÀÌ ºÎÁ¶¸®¸¦ ¾ø¾Ö¹ö·È´Ù. Çʷδ ¹Ù¿ïÀÌ ÆĶó´ÙÀ̽º »ïÀ§ÀÏü °³³äÀ» ´õ Ãæ½ÇÇÏ°Ô È¸º¹Çϵµ·Ï ±æÀ» ÀεµÇߴµ¥, ±× °³³äÀº À¯´ë ½ÅÇп¡¼­ ¿À·§µ¿¾È ÀáÀÚ°í ÀÖ¾ú´Ù. ¹Ù¿ïÀÇ ¿ÀÁ÷ ÇÑ °¡Áö ¹®Á¦Á¡Àº ÇÊ·Î¿Í ¹ß°ÉÀ½À» ¸ÂÃ߰ųª, ºÎÀ¯ÇÏ°í ±³À°¹ÞÀº ÀÌ ¾Ë·º»êµå¸®¾Æ À¯´ëÀÎÀÇ °¡¸£Ä§À» ¶Ù¾î³ÑÁö ¸øÇÏ¿´À¸´Ï, °ð ¼ÓÁË ±³¸®¿´´Ù. Çʷδ ¿À·ÎÁö ÇǸ¦ Èê·Á¾ß ¿ë¼­¹Þ´Â´Ù´Â ±³¸®¸¦ ¹þ¾î³ª¶ó°í °¡¸£ÃÆ´Ù. ±×´Â ¶ÇÇÑ ¾Æ¸¶ ¹Ù¿ïº¸´Ù ´õ ¸¼°Ô »ý°¢ Á¶ÀýÀÚÀÇ ½Çü¿Í °è½ÉÀ» ¾óÇÍ º» µíÇÏ´Ù. ±×·¯³ª ¹Ù¿ïÀÇ ¿øÁË(ê«ñª) ÀÌ·Ð, °ð ¹°·Á¹ÞÀº ÁË, Ÿ°í³­ ¾Ç, ±×¸®°í ±×·ÎºÎÅÍ È¸º¹ÇÑ´Ù´Â ±³¸®´Â ±× ±â¿øÀÇ ÀϺΰ¡ ¹ÌÆ®¶ó±³¿¡ ÀÖ°í, ÀÌ´Â È÷ºê¸® ½ÅÇÐÀ̳ª ÇÊ·ÎÀÇ Ã¶ÇÐÀ̳ª ¶Ç´Â ¿¹¼öÀÇ °¡¸£Ä§°ú °ÅÀÇ °øÅëÁ¡ÀÌ ¾ø´Ù. ¿øÁË¿Í ¼ÓÁË(áÛñª)¿¡ °üÇÑ ¹Ù¿ïÀÇ °¡¸£Ä§ÀÇ ¾î¶² ´Ü°è´Â ½º½º·Î »ý°¢ÇØ ³½ °ÍÀÌ´Ù.
Many, but not all, of Philo¡¯s inconsistencies resulting from an effort to combine Greek mystical philosophy and Roman Stoic doctrines with the legalistic theology of the Hebrews, Paul recognized and wisely eliminated from his pre-Christian basic theology. Philo led the way for Paul more fully to restore the concept of the Paradise Trinity, which had long been dormant in Jewish theology. In only one matter did Paul fail to keep pace with Philo or to transcend the teachings of this wealthy and educated Jew of Alexandria, and that was the doctrine of the atonement; Philo taught deliverance from the doctrine of forgiveness only by the shedding of blood. He also possibly glimpsed the reality and presence of the Thought Adjusters more clearly than did Paul. But Paul¡¯s theory of original sin, the doctrines of hereditary guilt and innate evil and redemption therefrom, was partially Mithraic in origin, having little in common with Hebrew theology, Philo¡¯s philosophy, or Jesus¡¯ teachings. Some phases of Paul¡¯s teachings regarding original sin and the atonement were original with himself.
121:6.6 (1339.2) ¿¹¼ö°¡ ¶¥¿¡¼­ »ê »ý¾Ö¿¡ ´ëÇÑ ¸¶Áö¸· À̾߱âÀÎ ¿äÇÑ º¹À½Àº ¼­¾ç ¹ÎÁ·µéÀ» ÇâÇÏ¿© ¸»ÇÑ °ÍÀ̾ú°í, ÈÄÀÏ ¾Ë·º»êµå¸®¾Æ¿¡ ÀÖ´Â ±âµ¶±³ ½ÅÀÚµéÀÇ °üÁ¡¿¡ ¸¹ÀÌ ºñÃ߾ ±× À̾߱⸦ ¿«¾ú´Âµ¥, À̵éÀº ¶ÇÇÑ ÇÊ·ÎÀÇ °¡¸£Ä§À» µû¸£´Â »ç¶÷µéÀ̾ú´Ù.
The Gospel of John, the last of the narratives of Jesus¡¯ earth life, was addressed to the Western peoples and presents its story much in the light of the viewpoint of the later Alexandrian Christians, who were also disciples of the teachings of Philo.
121:6.7 (1339.3) ±×¸®½ºµµ°¡ »ì´ø ¹«·Æ¿¡, ¾Ë·º»êµå¸®¾Æ¿¡¼­ À¯´ëÀο¡ ´ëÇÏ¿© ÀÌ»óÇÏ°Ô °¨Á¤ÀÌ ¾ÇÈ­µÇ¾ú´Ù. ÀÌ ¿¾ À¯´ëÀÎ º»°ÅÁö·ÎºÎÅÍ Áöµ¶ÇÑ ¹ÚÇØÀÇ ¹°°áÀÌ ÆÛÁ® ³ª°¬°í, ÀÌ°ÍÀº ·Î¸¶¿¡±îÁöµµ ÆÛÁ®¼­ °Å±â¼­ ¼öõ ¸íÀÌ Ãß¹æµÇ¾ú´Ù. ±×·¯³ª »ç½ÇÀ» ¿Ö°îÇÏ´Â ±×·¯ÇÑ ÅõÀïÀº ±æ°Ô °¡Áö ¾Ê¾Ò´Ù. ¿À·¡Áö ¾Ê¾Æ¼­ Á¦±¹ Á¤ºÎ´Â Á¦±¹ Àü¿ª¿¡ °ÉÃÄ À¯´ëÀÎÀÇ Ãà¼ÒµÈ ÀÚÀ¯¸¦ ¿ÏÀüÈ÷ ȸº¹½ÃÄ×´Ù.
At about the time of Christ a strange reversion of feeling toward the Jews occurred in Alexandria, and from this former Jewish stronghold there went forth a virulent wave of persecution, extending even to Rome, from which many thousands were banished. But such a campaign of misrepresentation was short-lived; very soon the imperial government fully restored the curtailed liberties of the Jews throughout the empire.
121:6.8 (1339.4) ³ÐÀº ¿Â ¼¼°è¿¡ µÎ·ç, »ó¾÷À̳ª ¹ÚÇØ·Î ÀÎÇÏ¿© À¯´ëÀÎÀÌ ¾îµð¿¡ Èð¾îÁ® ÀÖµçÁö »ó°ü ¾øÀÌ, ¸ðµÎ°¡ Çϳª °°ÀÌ ¿¹·ç»ì·½ÀÇ °Å·èÇÑ ¼ºÀü¿¡ ¸¶À½À» µÎ¾ú´Ù. À¯´ëÀÎÀÇ ½ÅÇÐÀº ¾î¶² ¹Ùºô·Î´Ï¾Æ ¼±»ýµéÀÌ ¶§¿¡ ¾Ë¸Â°Ô °³ÀÔÇÑ ´öÅÃÀ¸·Î ÀØÇôÁöÁö ¾Ê°í ¸î ¹øÀ̳ª ±¸Á¶µÇ¾ú´Ù. ÀÌ·± ÀÏÀÌ ÀÖ¾ú¾îµµ, À¯´ëÀÎÀÇ ½ÅÇÐÀº ¿¹·ç»ì·½¿¡¼­ Çؼ®ÇÏ°í ½ÇõÇÑ ´ë·Î »ì¾Æ³²¾Ò´Ù.
Throughout the whole wide world, no matter where the Jews found themselves dispersed by commerce or oppression, all with one accord kept their hearts centered on the holy temple at Jerusalem. Jewish theology did survive as it was interpreted and practiced at Jerusalem, notwithstanding that it was several times saved from oblivion by the timely intervention of certain Babylonian teachers.
121:6.9 (1339.5) 250¸¸¿¡ À̸£´Â ÀÌ Èð¾îÁø À¯´ëÀεéÀº ¹ÎÁ·ÀÇ Á¾±³Àû ÃàÁ¦¸¦ Áö³»·Á°í ¿¹·ç»ì·½À¸·Î ¿À°ï Çß´Ù. µ¿ºÎ(¹Ùºô·Î´Ï¾ÆÆÄ)¿Í ¼­ºÎ(Çï¶óÆÄ) À¯´ëÀÎÀÇ ½ÅÇÐÀ̳ª öÇп¡ ¹«½¼ ÀÇ°ß Â÷ÀÌ°¡ ÀÖµç »ó°ü ¾øÀÌ, ±×µéÀº ¸ðµÎ ¿¹·ç»ì·½ÀÌ ±×µéÀÇ ¿¹¹èÀÇ Áß½ÉÀ̶ó´Â °Í, ±×¸®°í ¸Þ½Ã¾Æ°¡ ¿Ã °ÍÀ» ´Ã ±â´ëÇÏ´Â ÀÇ°ßÀÌ °°¾Ò´Ù.
As many as two and one-half million of these dispersed Jews used to come to Jerusalem for the celebration of their national religious festivals. And no matter what the theologic or philosophic differences of the Eastern (Babylonian) and the Western (Hellenic) Jews, they were all agreed on Jerusalem as the center of their worship and in ever looking forward to the coming of the Messiah.

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7. À¯´ëÀΰú À̹æÀÎ

121:7.1 (1339.6) ¿¹¼ö°¡ »ì´ø ½ÃÀýÀÌ µÇÀÚ, À¯´ëÀÎÀº ±×µéÀÇ ±â¿ø¤ý¿ª»ç¤ý¿î¸í¿¡ ´ëÇÏ¿© °íÁ¤µÈ °³³ä¿¡ µµ´ÞÇÏ¿´´Ù. ÀڽŰú À̹æÀÎ ¼¼°è¸¦ °¥¶ó³õ´Â ±»Àº º®À» ½×¾Ò°í, À̹æÀÎÀÇ ¸ðµç »ýÈ° ¹æ½ÄÀ» ¼Ó¼ÓµéÀÌ °æ¸êÇÏ´Â ´«À¸·Î º¸¾Ò´Ù. À²¹ýÀ» ±ÛÀÚ ±×´ë·Î ¼þ»óÇß°í ÀÏÁ¾ÀÇ µ¶¼±(Ô¼à¼)¿¡ ºüÁ³À¸¸ç, ÀÌ°ÍÀº °ÅÁþµÈ °â¼ÕÀ» ¶°´Â ÀÚ¸¸¿¡¼­ »ý°Ü³µ´Ù. ±×µéÀº ¸Þ½Ã¾Æ°¡ ¿Â´Ù´Â ¾à¼Ó¿¡ °üÇÏ¿© ¼±ÀÔ°üÀÌ ÀÖ¾ú°í, ´ëºÎºÐÀº ±×µéÀÇ ±¹°¡¿Í ¹ÎÁ· ¿ª»çÀÇ ÀϺημ­ ¸Þ½Ã¾Æ°¡ ¿Â´Ù°í »ý°¢ÇÏ¿´´Ù. ±× ½ÃÀýÀÇ È÷ºê¸®Àο¡°Ô À¯´ë ½ÅÇÐÀº °íÄ¥ ¼ö ¾øÀÌ È®°íÇÏ°í ¿µ¿øÈ÷ °íÁ¤µÈ °ÍÀ̾ú´Ù.

7. Jews and Gentiles

By the times of Jesus the Jews had arrived at a settled concept of their origin, history, and destiny. They had built up a rigid wall of separation between themselves and the gentile world; they looked upon all gentile ways with utter contempt. They worshiped the letter of the law and indulged a form of self-righteousness based upon the false pride of descent. They had formed preconceived notions regarding the promised Messiah, and most of these expectations envisaged a Messiah who would come as a part of their national and racial history. To the Hebrews of those days Jewish theology was irrevocably settled, forever fixed.

121:7.2 (1339.7) °ü¿ë°ú Ä£Àý¿¡ °üÇÑ ¿¹¼öÀÇ °¡¸£Ä§°ú ÇàÀ§´Â À¯´ëÀÎÀÌ À̱³µµ·Î ¿©±ä ´Ù¸¥ ¹ÎÁ·µé¿¡ ´ëÇÏ¿© ±×µéÀÌ ¿À·§µ¿¾È Áö³æ´ø ŵµ¿Í »ó¹ÝµÇ¾ú´Ù. ¿©·¯ ¼¼´ë¿¡ °ÉÃÄ, À¯´ëÀÎÀº ¹Ù±ù ¼¼°è¿¡ ´ëÇÏ¿©, »ç¶÷ÀÌ ¼­·Î ¿µÀû ÇüÁ¦¶ó´Â ÁÖÀÇ °¡¸£Ä§À» ¹Þ¾ÆµéÀ̱⠺Ұ¡´ÉÇÏ°Ô ¸¸µç ±×·¯ÇÑ Åµµ¸¦ ±æ·¯ ¿Ô´Ù. ±×µéÀº À̹æÀΰú µ¿µîÇÑ Á¶°ÇÀ¸·Î ¾ß¿þ¸¦ ±â²¨ÀÌ ÇÔ²² ¼¶±â·Á ÇÏÁö ¾Ê¾Ò°í, ¸¶Âù°¡Áö·Î ±×·¸°Ô »õ·Ó°í ÀÌ»óÇÑ ±³¸®¸¦ °¡¸£Ä£ »ç¶÷À» Çϳª´ÔÀÇ ¾Æµé·Î ±â²¨ÀÌ ¹Þ¾ÆµéÀÌÁö ¾Ê¾Ò´Ù.
The teachings and practices of Jesus regarding tolerance and kindness ran counter to the long-standing attitude of the Jews toward other peoples whom they considered heathen. For generations the Jews had nourished an attitude toward the outside world which made it impossible for them to accept the Master¡¯s teachings about the spiritual brotherhood of man. They were unwilling to share Yahweh on equal terms with the gentiles and were likewise unwilling to accept as the Son of God one who taught such new and strange doctrines.
121:7.3 (1340.1) ¼­±â°ü°ú ¹Ù¸®»õÀΰú Á¦»çÀåµéÀº Àǽİú À²¹ýÁÖÀÇÀÇ ¹«¼­¿î »ç½½¿¡ À¯´ëÀÎÀ» ¹­¾î³õ¾Ò°í, ÀÌ°ÍÀº ·Î¸¶ÀÇ Á¤Ä¡Àû »ç½½º¸´Ùµµ ´õ °¡±îÀÌ ÀÖ´Â Çö½ÇÀ̾ú´Ù. ¿¹¼öÀÇ ½ÃÀý¿¡ À¯´ëÀÎÀº À²¹ýÀÇ Áö¹è¸¦ ¹Þ¾ÒÀ» »Ó ¾Æ´Ï¶ó, »ç¶÷À» Á¾À¸·Î ¸¸µå´Â ÀüÅëÀÇ ¿ä±¸¿¡ ¶È°°ÀÌ ¹­¿© ÀÖ¾ú°í, ÀÌ°ÍÀº °³ÀÎ ¹× »çȸ »ýÈ°ÀÇ ¸ðµç ºÐ¾ß¿¡ °ü°èµÇ°í ħÅõÇß´Ù. ÀÌ ÀÚµðÀÜ Çൿ ±ÔÄ¢Àº ¸ðµç Ãæ½ÇÇÑ À¯´ëÀÎÀ» µû¶ó´Ù´Ï°í Áö¹èÇß´Ù. ±×µéÀÇ ½Å¼ºÇÑ ÀüÅë(îî÷Ö)À» ÁÖÁ¦³Ñ°Ô ¹«½ÃÇÏ°í, ¿À·§µ¿¾È ÁöÄÑ ¿Ô´ø, »çȸÀÇ Çൿ ±ÔÄ¢À» °¨È÷ Á¶·ÕÇÑ »ç¶÷, ±×µé °¡¿îµ¥ ÇÑ »ç¶÷À» ´Ü¹ø¿¡ ¹°¸®Ä£ °ÍÀº ´ç¿¬ÇÏ´Ù. ¹Ù·Î ¾Æ¹öÁö ¾Æºê¶óÇÔÀÌ ¿¹Á¤ÇØ ³õ¾Ò´Ù°í »ý°¢µÈ ±³¸®¿¡ ¼­½¿Áö ¾Ê°í ¸Â¼± ÀÚÀÇ °¡¸£Ä§À» µµÀúÈ÷ ÁÁ°Ô º¼ ¼ö ¾ø¾ú´Ù. ¸ð¼¼°¡ ±×µé¿¡°Ô À²¹ýÀ» ÁØ °ÍÀÌ°í, ±×µéÀº ŸÇùÇÏ·Á µéÁö ¾Ê¾Ò´Ù.
The scribes, the Pharisees, and the priesthood held the Jews in a terrible bondage of ritualism and legalism, a bondage far more real than that of the Roman political rule. The Jews of Jesus¡¯ time were not only held in subjugation to the law but were equally bound by the slavish demands of the traditions, which involved and invaded every domain of personal and social life. These minute regulations of conduct pursued and dominated every loyal Jew, and it is not strange that they promptly rejected one of their number who presumed to ignore their sacred traditions, and who dared to flout their long-honored regulations of social conduct. They could hardly regard with favor the teachings of one who did not hesitate to clash with dogmas which they regarded as having been ordained by Father Abraham himself. Moses had given them their law and they would not compromise.
121:7.4 (1340.2) ±×¸®½ºµµ ÀÌÈÄ 1¼¼±â°¡ µÇÀÚ, À̸§ ÀÖ´Â ¼±»ý°ú ¼­±â°üµéÀÌ À²¹ýÀ» Ç®ÀÌÇÑ ¸»¾¸Àº ±â·ÏµÈ À²¹ý ÀÚüº¸´Ùµµ ´õ ³ôÀº ±ÇÇÑÀ» °¡Á³´Ù. ÀÌ ¸ðµç ÀÌÀ¯·Î, À¯´ëÀÎÀÇ ¾î¶² Á¾±³ ÁöµµÀÚµéÀº, »õ º¹À½ ¹Þ¾ÆµéÀÌ´Â °ÍÀ» ¹Ý´ëÇÏ´Â ÆíÀ¸·Î »ç¶÷µéÀ» ´õ¿í ½±°Ô Áý°á½Ãų ¼ö ÀÖ¾ú´Ù.
By the time of the first century after Christ the spoken interpretation of the law by the recognized teachers, the scribes, had become a higher authority than the written law itself. And all this made it easier for certain religious leaders of the Jews to array the people against the acceptance of a new gospel.
121:7.5 (1340.3) ÀÌ·¯ÇÑ »óȲÀº À¯´ëÀÎÀÌ Á¾±³ÀÇ ÀÚÀ¯¿Í ¿µÀû ÇعæÀ» ºÎ¸£Â¢´Â »õ º¹À½ÀÇ »çÀÚ(ÞÅíº)°¡ µÇ¾î ½Å¼ºÇÑ ¿î¸íÀ» ´Þ¼ºÇÏ´Â °ÍÀ» ºÒ°¡´ÉÇÏ°Ô ¸¸µé¾ú´Ù. ±×µéÀº ÀüÅëÀÇ »ç½½¿¡¼­ ¹þ¾î³¯ ¼ö ¾ø¾ú´Ù. ¿¹·¹¹Ì¾ß´Â ¡°»ç¶÷ÀÇ ¸¶À½ ¼Ó¿¡ »õ°Ü¾ß ÇÒ À²¹ý¡±¿¡ °üÇÏ¿© ¸»ÇÑ ÀûÀÌ ÀÖ°í, ¿¡½º°ÖÀº ¡°»ç¶÷ÀÇ È¥ ¼Ó¿¡¼­ »ì »õ ¿µ¡±¿¡ °üÇÏ¿© ¸»ÇßÀ¸¸ç, ½ÃÆíÀÇ ÀúÀÚ(îÊíº)´Â Çϳª´ÔÀÌ ¡°»ç¶÷ ¼Ó¿¡ ±ú²ýÇÑ ¸¶À½À» âÁ¶ÇÏ°í ¿Ã¹Ù¸¥ ¿µÀ» ´Ù½Ã »õ·Ó°Ô ÇÒ °Í¡±À» ±âµµÇß´Ù. ±×·¯³ª ¼±ÇÑ ÀÏÀ» ÇÏ°í À²¹ý¿¡ ±¼Á¾ÇÒ °ÍÀ» ºÎ¸£Â¢´Â À¯´ë Á¾±³°¡ ÀüÅëÀû ½À¼ºÀÇ ¼öÁرîÁö ħüµÇ¾úÀ» ¶§, Á¾±³Àû ¹ßÀüÀÇ ¿òÁ÷ÀÓÀº ¼­ÂÊÀ¸·Î, À¯·´ ¹ÎÁ·µé¿¡°Ô ³Ñ¾î°¡ ¹ö·È´Ù.
These circumstances rendered it impossible for the Jews to fulfill their divine destiny as messengers of the new gospel of religious freedom and spiritual liberty. They could not break the fetters of tradition. Jeremiah had told of the ¡°law to be written in men¡¯s hearts,¡± Ezekiel had spoken of a ¡°new spirit to live in man¡¯s soul,¡± and the Psalmist had prayed that God would ¡°create a clean heart within and renew a right spirit.¡± But when the Jewish religion of good works and slavery to law fell victim to the stagnation of traditionalistic inertia, the motion of religious evolution passed westward to the European peoples.
121:7.6 (1340.4) ±×·¡¼­ Áøº¸ÇÏ´Â ½ÅÇÐÀ» ¼¼»ó¿¡ ÀüÇÏ´Â µ¥ ´Ù¸¥ ÇÑ ¹ÎÁ·ÀÌ ºÎ¸§¹Þ¾Ò´Ù. ÀÌ ½ÅÇÐÀº ±×¸®½ºÀÎÀÇ Ã¶ÇÐ, ·Î¸¶ÀÎÀÇ ¹ý, È÷ºê¸®ÀÎÀÇ µµ´ö°ú ÇÔ²², ÀΰÝÀÇ ½Å¼ºÇÔ°ú ¿µÀû ÇعæÀ» ÁÖÀåÇÏ´Â º¹À½, ¹Ù¿ïÀÌ Çü¼ºÇÏ°í ¿¹¼öÀÇ °¡¸£Ä§¿¡ ±âÃʸ¦ µÐ º¹À½À» ´ãÀº ü°èÀÇ °¡¸£Ä§À̾ú´Ù.
And so a different people were called upon to carry an advancing theology to the world, a system of teaching embodying the philosophy of the Greeks, the law of the Romans, the morality of the Hebrews, and the gospel of personality sanctity and spiritual liberty formulated by Paul and based on the teachings of Jesus.
121:7.7 (1340.5) ¹Ù¿ïÀÌ ¼¼¿î ±âµ¶±³ Á¾ÆÄ´Â, °Å±â¿¡ ´ã±ä µµ´öÀÌ À¯´ë±³¿¡¼­ ž ÀÚ±¹À» µå·¯³½´Ù. À¯´ëÀÎÀº ¿ª»ç¸¦ Çϳª´Ô¡ªÀÏÇÏ´Â ¾ß¿þ¡ªÀÇ ¼·¸®¶ó°í º¸¾Ò´Ù. ±×¸®½ºÀÎÀº Á»´õ ¶Ñ·ÇÇÑ ¿µ»ý(çµßæ) °³³äÀ» ÀÌ »õ °¡¸£Ä§¿¡ µµÀÔÇÏ¿´´Ù. ¹Ù¿ïÀÇ ±³¸®¿¡ ´ã±ä ½ÅÇаú öÇÐÀº ¿¹¼öÀÇ °¡¸£Ä§ »Ó ¾Æ´Ï¶ó, ÇöóÅæ°ú ÇÊ·ÎÀÇ ¿µÇâµµ ¹Þ¾Ò´Ù. ¹Ù¿ïÀÇ À±¸®´Â ±×¸®½ºµµ »Ó ¾Æ´Ï¶ó ±Ý¿åÁÖÀÇÀڷκÎÅ͵µ ¿µ°¨À» ¹Þ¾Ò´Ù.
Paul¡¯s cult of Christianity exhibited its morality as a Jewish birthmark. The Jews viewed history as the providence of God ¡ª Yahweh at work. The Greeks brought to the new teaching clearer concepts of the eternal life. Paul¡¯s doctrines were influenced in theology and philosophy not only by Jesus¡¯ teachings but also by Plato and Philo. In ethics he was inspired not only by Christ but also by the Stoics.
121:7.8 (1340.6) ¿¹¼öÀÇ º¹À½Àº, ¹Ù¿ïÀÇ ¾ÈƼ¿Á ±âµ¶±³ Á¾ÆÄ¿¡ ´ã°Ü ÀÖ´Â ¹Ù¿Í °°ÀÌ, ´ÙÀ½ÀÇ °¡¸£Ä§°ú ¼¯ÀÌ°Ô µÇ¾ú´Ù:
The gospel of Jesus, as it was embodied in Paul¡¯s cult of Antioch Christianity, became blended with the following teachings:
121:7.9 (1340.7) 1. À¯´ë±³·Î ÀüÇâÇÑ ±×¸®½ºÀÎÀÇ Ã¶ÇÐ ³í¸®. ÀÌ°ÍÀº ¿µ»ý(çµßæ) °³³äÀ» ¾ó¸¶Å­ Æ÷ÇÔÇÑ´Ù.
1. The philosophic reasoning of the Greek proselytes to Judaism, including some of their concepts of the eternal life.
121:7.10 (1340.8) 2. À¯ÇàÇÏ´ø ½ÅºñÁÖÀÇ Á¾ÆĵéÀÇ ¸Å·Â ÀÖ´Â °¡¸£Ä§, ƯÈ÷ ¾î¶² ½ÅÀÌ Èñ»ý¹°À» ¹ÙħÀ¸·Î »ç¶÷À» µÇã°í, ¼ÓÁËÇÏ°í ±¸¿øÇÑ´Ù´Â ¹ÌÆ®¶ó±³ÀÇ ±³¸®.
2. The appealing teachings of the prevailing mystery cults, especially the Mithraic doctrines of redemption, atonement, and salvation by the sacrifice made by some god.
121:7.11 (1340.9) 3. ÀÚ¸®ÀâÈù À¯´ë Á¾±³ÀÇ ÅºÅºÇÑ µµ´ö¼º.
3. The sturdy morality of the established Jewish religion.
121:7.12 (1341.1) ¿¹¼ö°¡ »ì´ø ½ÃÀý¿¡ ÁöÁßÇØÀÇ ·Î¸¶ Á¦±¹°ú Æĸ£Æ¼¾Æ ¿Õ±¹, ±×¸®°í ÀÎÁ¢ÇÑ ¹ÎÁ·µéÀº ¸ðµÎ, ¼¼°èÀÇ Áö¸®(ò¢×â)¤ýõ¹®¤ý°Ç°­¤ýÁúº´¿¡ °üÇÏ¿© Åõ¹ÚÇÑ ¿ø½Ã °ü³äÀ» °¡Áö°í ÀÖ¾ú°í, ³ª»ç·¿ ¸ñ¼öÀÇ »õ·Ó°í °æÀÌ·Î¿î ¹ß¾ð¿¡ ´ç¿¬È÷ ³î¶ó¿öÇß´Ù. ÁÁÀº ¿µ°ú ³ª»Û ¿µ¿¡°Ô ½Åµé¸°´Ù´Â »ý°¢Àº Àΰ£¿¡°Ô¸¸ Àû¿ëµÇ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¸¹Àº »ç¶÷ÀÌ ¸ðµç µ¹°ú ³ª¹«¿¡µµ ¿µÀÌ µé¾î ÀÖ´Ù°í º¸¾Ò´Ù. À̶§´Â ¸¶¼ú¿¡ Ȧ¸° ½Ã´ë¿´°í, ´©±¸³ª ±âÀû(Ðôîç)ÀÌ º¸Åë ÀϾ´Â ÀÏÀ̶ó°í ¹Ï¾ú´Ù.
The Mediterranean Roman Empire, the Parthian kingdom, and the adjacent peoples of Jesus¡¯ time all held crude and primitive ideas regarding the geography of the world, astronomy, health, and disease; and naturally they were amazed by the new and startling pronouncements of the carpenter of Nazareth. The ideas of spirit possession, good and bad, applied not merely to human beings, but every rock and tree was viewed by many as being spirit possessed. This was an enchanted age, and everybody believed in miracles as commonplace occurrences.

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8. ÀÌÀü¿¡ ¾´ ±â·Ï

121:8.1 (1341.2) ¹ÞÀº Áöħ¿¡ ¾î±ß³ªÁö ¾ÊÀ¸¸é¼­ °¡´ÉÇÑ ÇÑ, ¿ì¸®´Â À¯¶õ½Ã¾Æ¿¡¼­ ¿¹¼öÀÇ ÀÏ»ý°ú »ó°ü ÀÖ´Â ±âÁ¸ÀÇ ±â·ÏÀ» ÀÌ¿ëÇÏ°í ¾î´À Á¤µµ Á¶Á¤ÇÏ·Á°í ¾Ö½è´Ù. ¿ì¸®´Â »çµµ ¾Èµå·¹ÀÇ ÀÒ¾î¹ö¸° ±â·ÏÀ» µé¿©´Ùº¼ ±âȸ¸¦ °¡Á³°í, ¹Ì°¡¿¤ÀÌ ÀÚ½ÅÀ» ¼ö¿©ÇÏ´ø ½ÃÀý¿¡ ¶¥¿¡ ÀÖ¾ú´ø ±¤´ëÇÑ ¹«¸®ÀÇ ÇÏ´Ã Á¸Àçµé(ƯÈ÷ Áö±ÝÀº ÀΰÝÀÌ µÈ ±×ÀÇ Á¶ÀýÀÚ)ÀÇ ÇùÁ¶¸¦ ¹Þ¾ÒÁö¸¸, ¸¶Å¤ý¸¶°¡¤ý´©°¡¤ý¿äÇÑ º¹À½À̶ó ĪÇÏ´Â º¹À½µéÀ» ÀÌ¿ëÇÏ´Â °Íµµ ¿ì¸®ÀÇ ¸ñÀûÀ̾ú´Ù.

8. Previous Written Records

As far as possible, consistent with our mandate, we have endeavored to utilize and to some extent co-ordinate the existing records having to do with the life of Jesus on Urantia. Although we have enjoyed access to the lost record of the Apostle Andrew and have benefited from the collaboration of a vast host of celestial beings who were on earth during the times of Michael¡¯s bestowal (notably his now Personalized Adjuster), it has been our purpose also to make use of the so-called Gospels of Matthew, Mark, Luke, and John.

121:8.2 (1341.3) ÀÌ·¯ÇÑ ½Å¾à(ãæå³) ±â·ÏÀº ´ÙÀ½ »óȲ¿¡¼­ ±× ±â¿øÀ» °¡Á³´Ù:
These New Testament records had their origin in the following circumstances:
121:8.3 (1341.4) 1. ¸¶°¡°¡ ¾´ º¹À½. ¿äÇÑ ¸¶°¡´Â (¾Èµå·¹ÀÇ ³ëÆ®¸¦ Á¦Ãijõ°í) ¿¹¼öÀÇ ÀÏ»ý¿¡ °üÇÏ¿© °¡Àå ÀÏÂï, °¡Àå ª°í °£´ÜÇÑ ±â·ÏÀ» ³²°å´Ù. ÁÖ¸¦ ºÀ»çÀڷμ­, »ç¶÷µé »çÀÌ¿¡¼­ »ç´Â »ç¶÷À¸·Î Á¦½ÃÇß´Ù. ¸¶°¡´Â ÀڱⰡ ¹¦»çÇÏ´Â ¿©·¯ Àå¸é¿¡ ¾ó¾À°Å¸®´ø ÀþÀºÀÌ¿´Áö¸¸, ½ÇÁ¦·Î ±×ÀÇ ±â·ÏÀº ½Ã¸ó º£µå·Î¿¡ µû¸¥ º¹À½ÀÌ´Ù. ±×´Â Ãʱ⿡ º£µå·Î, ³ªÁß¿¡´Â ¹Ù¿ï°ú °ü·ÃÀ» °¡Á³´Ù. ¸¶°¡´Â º£µå·ÎÀÇ °Ý·Á¸¦ ¹Þ°í, ·Î¸¶¿¡ ÀÖ´ø ±³È¸ÀÇ °£ÀýÇÑ ºÎŹÀ» ¹Þ°í¼­ ÀÌ ±ÛÀ» ½è´Ù. ÁÖ°¡ ¶¥¿¡¼­ À°½ÅÀ» ÀÔ¾úÀ» ¶§ ÀÚ½ÅÀÇ °¡¸£Ä§À» ¾ó¸¶³ª ÇÑ°á°°ÀÌ ±â·ÏÇÏÁö ¾ÊÀ¸·Á Çߴ°¡ ¾Ë¾Ò±â ¶§¹®¿¡, ¸¶°¡´Â »çµµ¿Í ±âŸ À¯·ÂÇÑ Á¦ÀÚµé°ú ¸¶Âù°¡Áö·Î, ÁÖÀÇ °¡¸£Ä§À» ±â·ÏÇϱ⸦ ¸Á¼³¿´´Ù. ±×·¯³ª º£µå·Î´Â ·Î¸¶ ±³È¸°¡ ±×·¯ÇÑ ±â·ÏµÈ À̾߱âÀÇ Áö¿øÀÌ ÇÊ¿äÇÏ´Ù°í ´À²¼°í, ¸¶°¡´Â À̸¦ ÁغñÇÏ´Â ÀÏÀ» ¶°¸Ã±â·Î Âù¼ºÇß´Ù. ¸¶°¡´Â ¼­±â 67³â, º£µå·Î°¡ Á×±â Àü¿¡ ªÀº ±â·ÏÀ» ¸¹ÀÌ Àû¾î ³õ¾Ò°í, º£µå·Î°¡ Àΰ¡ÇÑ ÁٰŸ®¿¡ µû¶ó¼­, ±×¸®°í ·Î¸¶¿¡ ÀÖ´Â ±³È¸¸¦ À§ÇÏ¿© º£µå·Î°¡ Á×°í ³­ ¹Ù·Î µÚ¿¡ ±ÛÀ» ¾²±â ½ÃÀÛÇß´Ù. ÀÌ º¹À½Àº ¼­±â 68³âÀÌ Àú¹° ¹«·Æ¿¡ ¿Ï¼ºµÇ¾ú´Ù. ¸¶°¡´Â ÀüÀûÀ¸·Î ÀÚ½ÅÀÇ ±â¾ï°ú º£µå·ÎÀÇ ±â¾ïÀ» »ì·Á¼­ ½è´Ù. ÀÌ ±â·ÏÀº ±× µÚ¿¡ »ó´çÈ÷ ¼öÁ¤µÇ¾ú°í ¼ö¸¹Àº ±¸ÀýÀÌ »èÁ¦µÇ¾úÀ¸¸ç, ÃÖÃÊÀÇ º¹À½¿¡¼­ ¸¶Áö¸· 5ºÐÀÇ 1Àº óÀ½ ¿øº»À¸·ÎºÎÅÍ º£³¢±âµµ Àü¿¡ ¾ø¾îÁ³´Âµ¥, À̸¦ ´ë½ÅÇϱâ À§ÇÏ¿© ÈÄÀÏÀÇ ¾î¶² »ç°ÇµéÀÌ ³¡¿¡ ÷°¡µÇ¾ú´Ù. ¸¶°¡°¡ ¾´ ±â·ÏÀº, ¾Èµå·¹¿Í ¸¶ÅÂÀÇ ³ëÆ®¿Í ÇÔ²², ¿¹¼öÀÇ ÀÏ»ý°ú °¡¸£Ä§À» ±×¸®·Á°í ¾Ö¾´ ¸ðµç ÈÄÀÏÀÇ º¹À½ À̾߱⠱â·Ï¿¡ ±âÃÊ°¡ µÇ¾ú´Ù.
1. The Gospel by Mark. John Mark wrote the earliest (excepting the notes of Andrew), briefest, and most simple record of Jesus¡¯ life. He presented the Master as a minister, as man among men. Although Mark was a lad lingering about many of the scenes which he depicts, his record is in reality the Gospel according to Simon Peter. He was early associated with Peter; later with Paul. Mark wrote this record at the instigation of Peter and on the earnest petition of the church at Rome. Knowing how consistently the Master refused to write out his teachings when on earth and in the flesh, Mark, like the apostles and other leading disciples, was hesitant to put them in writing. But Peter felt the church at Rome required the assistance of such a written narrative, and Mark consented to undertake its preparation. He made many notes before Peter died in A.D. 67, and in accordance with the outline approved by Peter and for the church at Rome, he began his writing soon after Peter¡¯s death. The Gospel was completed near the end of A.D. 68. Mark wrote entirely from his own memory and Peter¡¯s memory. The record has since been considerably changed, numerous passages having been taken out and some later matter added at the end to replace the latter one fifth of the original Gospel, which was lost from the first manuscript before it was ever copied. This record by Mark, in conjunction with Andrew¡¯s and Matthew¡¯s notes, was the written basis of all subsequent Gospel narratives which sought to portray the life and teachings of Jesus.
121:8.4 (1341.5) 2. ¸¶ÅÂÀÇ º¹À½. À̸¥¹Ù ¸¶Å¿¡ µû¸¥ º¹À½Àº À¯´ëÀÎ ±âµ¶±³ ½ÅÀڵ鿡°Ô ±³ÈÆÀ» ÁÖ·Á°í ÁÖÀÇ ÀÏ»ý¿¡ °üÇÏ¿© ÀûÀº ±â·ÏÀÌ´Ù. ÀÌ ±â·ÏÀÇ ÀúÀÚ´Â ¿¹¼öÀÇ ÀÏ»ý¿¡¼­, ±×°¡ ÇàÇÑ ¸¹Àº ÀÏÀÌ ¡°¼±ÁöÀÚµéÀÇ ¸»¾¸À» ÀÌ·ç±â À§ÇÑ °Í¡±ÀÓÀ» º¸ÀÌ·Á°í Ç×»ó ¾Ö¾´´Ù. ¸¶Å º¹À½Àº ¿¹¼ö°¡ ´ÙÀ­ÀÇ ÈļÕÀÌ¶ó ¹¦»çÇÏ°í À²¹ý°ú ¼±ÁöÀÚµéÀ» Å©°Ô Á¸ÁßÇϴ ŵµ¸¦ º¸ÀÌ´Â »ç¶÷À¸·Î ¹¦»çÇÑ´Ù.
2. The Gospel of Matthew. The so-called Gospel according to Matthew is the record of the Master¡¯s life which was written for the edification of Jewish Christians. The author of this record constantly seeks to show in Jesus¡¯ life that much which he did was that ¡°it might be fulfilled which was spoken by the prophet.¡± Matthew¡¯s Gospel portrays Jesus as a son of David, picturing him as showing great respect for the law and the prophets.
121:8.5 (1341.6) »çµµ ¸¶Å´ ÀÌ º¹À½À» ¾²Áö ¾Ê¾Ò´Ù. ±×ÀÇ Á¦ÀÚµé °¡¿îµ¥ ÇϳªÀÎ À̻絹ÀÌ ÀÌ º¹À½À» ½è°í, ÀÌ ÀÏ¿¡ µµ¿òµÇ´Â ÀÚ·á·Î¼­, ÀÌ »ç°Çµé¿¡ °üÇÏ¿© ¸¶Å°¡ °³ÀÎÀûÀ¸·Î ±â¾ïÇÑ °Í»Ó ¾Æ´Ï¶ó, ¿¹¼öÀÇ ¸»¾¸¿¡ °üÇÏ¿©, ÁÖ°¡ ½ÊÀÚ°¡¿¡ ¸ø¹ÚÈù ¹Ù·Î µÚ¿¡ ¸¶Å°¡ ½á³õ¾Ò´ø ¾î¶² ±â·ÏÀ» ¶ÇÇÑ °¡Áö°í ÀÖ¾ú´Ù. ¸¶ÅÂÀÇ ÀÌ ±â·ÏÀº ¾Æ¶÷¾î·Î ½è°í, À̻絹Àº ±×¸®½º¾î·Î ½è´Ù. ±× Àú¼­¸¦ ¸¶ÅÂÀÇ °ÍÀ¸·Î µ¹¸° µ¥¿¡´Â ¾Æ¹«·± ¼ÓÀÏ ¶æÀÌ ¾ø¾ú´Ù. ±× ½ÃÀý¿¡´Â Á¦ÀÚµéÀÌ ÀÌ·¸°Ô ½º½Â¿¡°Ô ¸í¿¹¸¦ µ¹¸®´Â °ÍÀÌ °ü½ÀÀ̾ú´Ù.
The Apostle Matthew did not write this Gospel. It was written by Isador, one of his disciples, who had as a help in his work not only Matthew¡¯s personal remembrance of these events but also a certain record which the latter had made of the sayings of Jesus directly after the crucifixion. This record by Matthew was written in Aramaic; Isador wrote in Greek. There was no intent to deceive in accrediting the production to Matthew. It was the custom in those days for pupils thus to honor their teachers.
121:8.6 (1342.1) ¸¶Å°¡ ÃÖÃÊ¿¡ ¾´ ±â·ÏÀº ±×°¡ º¹À½ Àüµµ¿¡ µé¾î°¡·Á°í ¿¹·ç»ì·½À» ¶°³ª±â ¹Ù·Î Àü¿¡, ¼­±â 40³â¿¡ ÆíÁýµÇ¾ú°í ¿©±â¿¡ ´Ù¸¥ °ÍÀÌ Ã·°¡µÇ¾ú´Ù. ÀÌ°ÍÀº »ç»ç·Î¿î ±â·ÏÀ̾ú°í, ±× ¸¶Áö¸· »çº»Àº ¼­±â 416³â¿¡ ½Ã¸®¾ÆÀÇ ¾î´À ¼öµµ¿øÀÌ ºÒÅÀÀ» ¶§ »ç¶óÁ³´Ù.
Matthew¡¯s original record was edited and added to in A.D. 40 just before he left Jerusalem to engage in evangelistic preaching. It was a private record, the last copy having been destroyed in the burning of a Syrian monastery in A.D. 416.
121:8.7 (1342.2) À̻絹Àº ¼­±â 70³â¿¡ ŸÀÌÅõ½ºÀÇ ±º´ë°¡ ¿¹·ç»ì·½¿¡ ÅõÀÔµÈ µÚ¿¡, ±× µµ½Ã·ÎºÎÅÍ ÇÇÇßÀ¸¸ç ¸¶Å°¡ ÀûÀº ±â·ÏÀÇ »çº»(ÞÐÜâ) Çϳª¸¦ Æç¶ó·Î °¡Áö°í °¬´Ù. 71³â¿¡, Æç¶ó¿¡¼­ »ç´Â µ¿¾È, À̻絹Àº ¸¶Å¿¡ µû¸¥ º¹À½À» ½è´Ù. ±×´Â ¶ÇÇÑ ¸¶°¡ÀÇ À̾߱⿡¼­ óÀ½ 5ºÐÀÇ 4¸¦ °¡Áö°í ÀÖ¾ú´Ù.
Isador escaped from Jerusalem in A.D. 70 after the investment of the city by the armies of Titus, taking with him to Pella a copy of Matthew¡¯s notes. In the year 71, while living at Pella, Isador wrote the Gospel according to Matthew. He also had with him the first four fifths of Mark¡¯s narrative.
121:8.8 (1342.3) 3. ´©°¡°¡ ¾´ º¹À½. Çǽõð¾Æ Áö¹æÀÇ ¾ÈƼ¿Á¿¡¼­ »ì´ø ÀÇ»ç ´©°¡´Â ¹Ù¿ïÀÌ °³Á¾½ÃŲ À̹æÀÎÀ̾ú°í, ÁÖÀÇ ÀÏ»ý¿¡ ´ëÇÏ¿© ¾ÆÁÖ ´Ù¸¥ À̾߱⸦ Àû¾ú´Ù. ±×´Â ¼­±â 47³â¿¡ ºñ·Î¼Ò ¹Ù¿ïÀ» µû¸£°í ¿¹¼öÀÇ ÀÏ»ý°ú °¡¸£Ä§¿¡ °üÇÏ¿© À̾߱⸦ µé¾ú´Ù. ´©°¡´Â ¹Ù¿ï ¹× ´Ù¸¥ »ç¶÷µé·ÎºÎÅÍ ÀÌ ¿©·¯ »ç½ÇÀ» ¸ðÀº ´ë·Î, ±×ÀÇ ±â·Ï¿¡ ¡°ÁÖ ¿¹¼ö ±×¸®½ºµµÀÇ ÀºÇý¡±¿¡ °üÇÏ¿© ¸¹Àº °ÍÀ» °£Á÷ÇÑ´Ù. ´©°¡´Â ÁÖ¸¦ ¡°¼¼¸®¿Í ÁËÀÎÀÇ Ä£±¸¡±¶ó°í ³»¼¼¿î´Ù. ±×´Â ¹Ù¿ïÀÌ Á×À» ¶§±îÁö ÀÌ ±â·ÏÀ» º¹À½¼­·Î ¸¸µéÁö ¾Ê¾Ò´Ù. ´©°¡´Â ¾ÆÄ«À̾ƿ¡¼­ 82³â¿¡ ±â·ÏÇß´Ù. ±×¸®½ºµµ¿Í ±âµ¶±³ÀÇ ¿ª»ç¸¦ ´Ù·ç´Â ¼¼ ±ÇÀÇ Ã¥À» ¾²·Á°í °èȹÇßÀ¸³ª ÀÌ ÀÛ¾÷¿¡¼­ µÑ° Ã¥, ¡°»çµµµéÀÇ ÇàÀû¡±À» ¸¶Ä¡±â ¹Ù·Î Àü, ¼­±â 90³â¿¡ Á×¾ú´Ù.
3. The Gospel by Luke. Luke, the physician of Antioch in Pisidia, was a gentile convert of Paul, and he wrote quite a different story of the Master¡¯s life. He began to follow Paul and learn of the life and teachings of Jesus in A.D. 47. Luke preserves much of the ¡°grace of the Lord Jesus Christ¡± in his record as he gathered up these facts from Paul and others. Luke presents the Master as ¡°the friend of publicans and sinners.¡± He did not formulate his many notes into the Gospel until after Paul¡¯s death. Luke wrote in the year 82 in Achaia. He planned three books dealing with the history of Christ and Christianity but died in A.D. 90 just before he finished the second of these works, the ¡°Acts of the Apostles.¡±
121:8.9 (1342.4) ´©°¡´Â ±×ÀÇ º¹À½À» ¼öÁýÇϱâ À§ÇÑ ÀÚ·á·Î¼­, ¸ÕÀú ¹Ù¿ïÀÌ ±×¿¡°Ô ÀüÇØ ÁØ, ¿¹¼öÀÇ ÀÏ»ý À̾߱⿡ ÀÇÁ¸Çß´Ù. ±×·¯´Ï±î ´©°¡ÀÇ º¹À½Àº ¾î¶² ¸é¿¡¼­, ¹Ù¿ï¿¡ µû¸¥ º¹À½ÀÌ´Ù. ±×·¯³ª ´©°¡´Â ´Ù¸¥ ±Ù¿øÀÇ Á¤º¸¸¦ °¡Áö°í ÀÖ¾ú´Ù. ´©°¡´Â ¿¹¼öÀÇ ÀÏ»ý¿¡¼­ ±â·ÏÇÏ´Â ¼ö¸¹Àº »ç°ÇÀÇ ÁõÀÎÀ» ¸î½Ê ¸í ¸¸³ª¼­ ¹°¾îº¸¾ÒÀ» »Ó ¾Æ´Ï¶ó, ¶ÇÇÑ ¸¶°¡ÀÇ º¹À½, ´Ù½Ã ¸»Çؼ­ óÀ½ 5ºÐÀÇ 4ÀÇ »çº», ±×¸®°í À̻絹ÀÇ À̾߱â, ¶Ç ¼¼µ¥½º¶ó´Â À̸§À» °¡Áø ÇÑ ½Åµµ°¡ ¾ÈƼ¿Á¿¡¼­ ¼­±â 78³â¿¡ ¸¸µç °£´ÜÇÑ ±â·ÏÀ» °¡Áö°í ÀÖ¾ú´Ù. ´©°¡´Â ¶ÇÇÑ »çµµ ¾Èµå·¹°¡ Àû¾ú´Ù°í ÁÖÀåµÇ´Â ¾î¶² ±â·ÏµéÀÇ »çº», Àý´ÜµÇ°í ¸¹ÀÌ ÆíÁýµÈ »çº»À» °¡Áö°í ÀÖ¾ú´Ù.
As material for the compilation of his Gospel, Luke first depended upon the story of Jesus¡¯ life as Paul had related it to him. Luke¡¯s Gospel is, therefore, in some ways the Gospel according to Paul. But Luke had other sources of information. He not only interviewed scores of eyewitnesses to the numerous episodes of Jesus¡¯ life which he records, but he also had with him a copy of Mark¡¯s Gospel, that is, the first four fifths, Isador¡¯s narrative, and a brief record made in the year A.D. 78 at Antioch by a believer named Cedes. Luke also had a mutilated and much-edited copy of some notes purported to have been made by the Apostle Andrew.
121:8.10 (1342.5) 4. ¿äÇÑÀÇ º¹À½. ¿äÇÑ¿¡ µû¸¥ º¹À½Àº ´Ù¸¥ ±â·Ï¿¡ ´ã°Ü ÀÖÁö ¾ÊÀº, À¯´ë ¶¥¿¡¼­, ±×¸®°í ¿¹·ç»ì·½ ±Ùó¿¡¼­ ¿¹¼ö°¡ ÇϽŠÀÏÀ» ¸¹ÀÌ Àû´Â´Ù. ÀÌ°ÍÀÌ À̸¥¹Ù ¼¼º£´ëÀÇ ¾Æµé ¿äÇÑ¿¡ µû¸¥ º¹À½À̸ç, ºñ·Ï ¿äÇÑÀÌ ÀÌ º¹À½¼­¸¦ ¾²Áö ¾Ê¾Ò¾îµµ ±× »ý°¢À» ºÒ¾î³Ö¾ú´Ù. óÀ½ ±â·ÏµÈ µÚ¿¡, ¹Ù·Î ¿äÇÑÀÌ ¾´ °Íó·³ º¸À̵µ·Ï ¸¸µé·Á°í ¿©·¯ ¹ø ÆíÁýÀ» °ÅÃÆ´Ù. ÀÌ ±â·ÏÀÌ ¸¸µé¾îÁ³À» ¶§, ¿äÇÑÀº ´Ù¸¥ º¹À½¼­µéÀ» °¡Áö°í ÀÖ¾ú°í, Çã´ÙÇÑ °ÍÀÌ ºüÁ® ÀÖÀ½À» ¾Ë¾Ò´Ù. µû¶ó¼­, ¼­±â 101³â¿¡ ±×´Â ÄÉÀÚ¸®¾Æ¿¡¼­ ¿Â ±×¸®½º°è À¯´ëÀÎ µ¿·á ³ª´Ü¿¡°Ô ±ÛÀ» ¾²±â ½ÃÀÛÇ϶ó°í °Ý·ÁÇß´Ù. ¿äÇÑÀº ±â¾ïÀ» ´õµë°í, ÀÌ¹Ì Á¸ÀçÇÏ´Â ¼¼ °¡Áö ±â·ÏÀ» ÂüÁ¶ÇÔÀ¸·Î ÀÚ½ÅÀÇ ÀڷḦ ÁÖ¾ú´Ù. ±×´Â ÀÚ½ÅÀÌ ÀûÀº Àú¼­°¡ Çϳªµµ ¾ø¾ú´Ù. ¡°¿äÇÑ 1¼­¡±¶ó°í ¾Ë·ÁÁø ÆíÁö´Â ±×ÀÇ Áöµµ ÇÏ¿¡¼­ ³ª´ÜÀÌ ¾´ ÀÛÇ°À» ¼Ò°³ÇÏ´Â ÆíÁö·Î¼­, ¿äÇÑ ÀÚ½ÅÀÌ ½è´Ù.
4. The Gospel of John. The Gospel according to John relates much of Jesus¡¯ work in Judea and around Jerusalem which is not contained in the other records. This is the so-called Gospel according to John the son of Zebedee, and though John did not write it, he did inspire it. Since its first writing it has several times been edited to make it appear to have been written by John himself. When this record was made, John had the other Gospels, and he saw that much had been omitted; accordingly, in the year A.D. 101 he encouraged his associate, Nathan, a Greek Jew from Caesarea, to begin the writing. John supplied his material from memory and by reference to the three records already in existence. He had no written records of his own. The Epistle known as ¡°First John¡± was written by John himself as a covering letter for the work which Nathan executed under his direction.
121:8.11 (1342.6) ÀÌ ÀúÀÚµéÀº ¸ðµÎ ±×µéÀÌ º» ´ë·Î ±â¾ïÇÑ ´ë·Î, ¶Ç´Â µéÀº ´ë·Î, ±×¸®°í ¹Ù¿ïÀÇ ±âµ¶±³ ½ÅÇÐÀ» ³ªÁß¿¡ ¿ËÈ£ÇÔÀ¸·Î ÀÌ ¾ÆµæÈ÷ ¸Õ »ç°Çµé¿¡ ´ëÇÏ¿© ±×µéÀÇ °³³äÀÌ ¿µÇâÀ» ¹ÞÀº ´ë·Î, ¿¹¼öÀÇ ¸ð½ÀÀ» ¼ÖÁ÷ÇÏ°Ô ±×·È´Ù. ¾î¼³ÇÁ±â´Â Çصµ, ÀÌ ±â·ÏµéÀº °ÅÀÇ 2õ ³â µ¿¾È À¯¶õ½Ã¾Æ ¿ª»çÀÇ È帧À» ¹Ù²Ù±â¿¡ ÃæºÐÇß´Ù.
All these writers presented honest pictures of Jesus as they saw, remembered, or had learned of him, and as their concepts of these distant events were affected by their subsequent espousal of Paul¡¯s theology of Christianity. And these records, imperfect as they are, have been sufficient to change the course of the history of Urantia for almost two thousand years.
121:8.12 (1343.1) [ÀÎÁ¤ÇÏ´Â ¸»¾¸: ³ª»ç·¿ ¿¹¼öÀÇ °¡¸£Ä§À» ´Ù½Ã Àû°í ±×ÀÇ ÇàÀûÀ» ´Ù½Ã À̾߱âÇ϶ó´Â ÀÓ¹«¸¦ ¼öÇàÇÏ´À¶ó°í ³ª´Â ¸ðµç ±Ù¿øÀÇ ±â·Ï°ú Ç༺¿¡ ÀÖ´Â Á¤º¸¸¦ ¸¶À½´ë·Î ÀÌ¿ëÇÏ¿´´Ù. ³ªÀÇ ÁÖ¿äÇÑ µ¿±â´Â Áö±Ý »ì°í ÀÖ´Â ¼¼´ëÀÇ »ç¶÷µéÀ» ±ú¿ìÄ¥ »Ó ¾Æ´Ï¶ó, ¾Õ³¯ÀÇ ¸ðµç ¼¼´ë¿¡°Ôµµ µµ¿òÀÌ µÉ±î ½ÍÀº ±â·ÏÀ» ÁغñÇÏ´Â °ÍÀ̾ú´Ù. ³»°¡ »ç¿ëÇϵµ·Ï Á¦°øµÈ ±¤´ëÇÑ Á¤º¸ÀÇ ÀúÀåÀ¸·ÎºÎÅÍ, ³ª´Â ÀÌ ¸ñÀûÀ» ÀÌ·ç´Â µ¥ °¡Àå Àû´çÇÑ °ÍÀ» °ñ¶ú´Ù. °¡´ÉÇÑ ÇÑ, ³ª´Â ¼øÀüÈ÷ Àΰ£ÀÇ ±Ù¿øÀ¸·ÎºÎÅÍ Á¤º¸¸¦ ¾ò¾î³Â´Ù. ¿À·ÎÁö ±×·¯ÇÑ ±Ù¿øÀÌ ºÎÁ·ÇßÀ» ¶§, ÃÊÀΰ£ ±â·Ï¿¡ ÀÇÁ¸Çß´Ù. ¿¹¼öÀÇ ÀÏ»ý°ú °¡¸£Ä§¿¡ ´ëÇÑ »ý°¢°ú °³³äÀ» ÇÑ Àΰ£ÀÇ Áö¼ºÀÌ ¾µ ¸¸ÇÏ°Ô Ç¥ÇöÇßÀ» ¶§, º¯ÇÔ¾øÀÌ Àΰ£ÀÌ »ý°¢ÇÏ´Â ÇüÅ·Πº¸ÀÌ´Â °ÍÀ» ¿ì´ëÇÏ¿´´Ù. ÁÖÀÇ ÀÏ»ý°ú °¡¸£Ä§ÀÇ ÁøÁ¤ÇÑ ÀÇ¹Ì¿Í Âü Á߿伺¿¡ °üÇÏ¿© ¿ì¸®ÀÇ °³³ä¿¡ ´õ Àß ¸Âµµ·Ï ¾ð¾î Ç¥ÇöÀ» Á¶Á¤ÇÏ·Á°í ¾Ö½èÁö¸¸, °¡´ÉÇÑ ÇÑ, ³» À̾߱â Àüü¿¡¼­ ½ÇÁ¦ÀÇ Àΰ£Àû °³³ä°ú »ý°¢ ¹æ½ÄÀ» °í¼öÇÏ¿´´Ù. Àΰ£ÀÇ ¸Ó¸® ¼Ó¿¡¼­ »ý°Ü³­ °³³äµéÀÌ ¸ðµç ´Ù¸¥ Àΰ£ÀÌ ÀÌÇØÇϱ⿡ ´õ ¾µ ¸¸ÇÏ°í À¯ÀÍÇÔÀÌ ÀÔÁõµÉ °ÍÀ» ³ª´Â Àß ¾È´Ù. Àΰ£ÀÇ ±â·Ï¿¡¼­³ª Àΰ£ÀÇ Ç¥Çö¿¡¼­ ÇÊ¿äÇÑ °³³äÀ» ãÀ» ¼ö ¾øÀ» ¶§, ´ÙÀ½À¸·Î ¹Ù·Î ³»°¡ ¼ÓÇÑ °è±ÞÀÇ Áö±¸ »ý¹°, Áï ÁßµµÀÚ(ñéÔ³íº)µéÀÇ ±â¾ï ÀÚ·á¿¡ ÀÇÁ¸Çß´Ù. ±× 2Â÷ ±Ù¿øÀÇ Á¤º¸°¡ ºÎÀû´çÇÑ °ÍÀÌ µå·¯³µÀ» ¶§, ¼­½¿Áö ¾Ê°í ³ª´Â Ç༺ ¹Ù±ù¿¡¼­ °¡Á®¿Â Á¤º¸¿¡ ÀÇÁ¸Çß´Ù.
[Acknowledgment: In carrying out my commission to restate the teachings and retell the doings of Jesus of Nazareth, I have drawn freely upon all sources of record and planetary information. My ruling motive has been to prepare a record which will not only be enlightening to the generation of men now living, but which may also be helpful to all future generations. From the vast store of information made available to me, I have chosen that which is best suited to the accomplishment of this purpose. As far as possible I have derived my information from purely human sources. Only when such sources failed, have I resorted to those records which are superhuman. When ideas and concepts of Jesus¡¯ life and teachings have been acceptably expressed by a human mind, I invariably gave preference to such apparently human thought patterns. Although I have sought to adjust the verbal expression the better to conform to our concept of the real meaning and the true import of the Master¡¯s life and teachings, as far as possible, I have adhered to the actual human concept and thought pattern in all my narratives. I well know that those concepts which have had origin in the human mind will prove more acceptable and helpful to all other human minds. When unable to find the necessary concepts in the human records or in human expressions, I have next resorted to the memory resources of my own order of earth creatures, the midwayers. And when that secondary source of information proved inadequate, I have unhesitatingly resorted to the superplanetary sources of information.
121:8.13 (1343.2) »çµµ ¾Èµå·¹ÀÇ ±â·Ï¿¡ ´ã±ä ±â¾ïÀº º°µµ·Î ÇÏ°í¡ª¿¹¼öÀÇ ½ÃÀýºÎÅÍ ÀÌ °è½Ã, ´õ Á¤È®È÷ ¸»Çϸé, ´Ù½Ã Áø¼úÇÏ´Â ÀÌ ±ÛÀ» ¾µ ¶§±îÁö, ¶¥¿¡¼­ »ê 2õ ¸íÀÌ ³Ñ´Â Àΰ£À¸·ÎºÎÅÍ ²ø¾î ¸ðÀº, ¿¹¼öÀÇ °¡¸£Ä§¿¡ °üÇÑ º¸¼® °°Àº »ý°¢°ú ¿ì¼öÇÑ °³³äÀ» ´ã°í ÀÖ´Â ¸Þ¸ð, ³»°¡ ¼öÁýÇØ¿Â ¿©·¯ ¸Þ¸ð·ÎºÎÅÍ ³ª´Â ¿¹¼öÀÇ ÀÏ»ý°ú °¡¸£Ä§¿¡ °üÇÏ¿© ÀÌ À̾߱⸦ ÁغñÇß´Ù. Àΰ£ÀÇ ±â·Ï°ú Àΰ£ÀÇ °³³äÀÌ Àû´çÇÑ »ý°¢ ÇüŸ¦ Á¦°øÇÏÁö ¸øÇÒ ¶§¿¡¾ß Çã¶ô¹ÞÀº °è½Ã¸¦ ÀÌ¿ëÇß´Ù. °è½Ã À§¿øȸ´Â, ¼øÀüÈ÷ Àΰ£ÀÇ ±Ù¿øÀ¸·ÎºÎÅÍ ÇÊ¿äÇÑ °³³äÀÇ Ç¥ÇöÀ» ãÀ¸·Á´Â ³ë·ÂÀÌ ½ÇÆÐÇß´Ù°í Áõ¾ðÇÒ ¼ö ÀÖÀ» ¶§±îÁö, Àΰ£ ¹Ù±ù ±Ù¿øÀÇ Á¤º¸³ª Ç¥ÇöÀ» »ç¿ëÇÏÁö ¸»¶ó°í ±ÝÇÏ¿´´Ù.
The memoranda which I have collected, and from which I have prepared this narrative of the life and teachings of Jesus¡ª aside from the memory of the record of the Apostle Andrew ¡ª embrace thought gems and superior concepts of Jesus¡¯ teachings assembled from more than two thousand human beings who have lived on earth from the days of Jesus down to the time of the inditing of these revelations, more correctly restatements. The revelatory permission has been utilized only when the human record and human concepts failed to supply an adequate thought pattern. My revelatory commission forbade me to resort to extrahuman sources of either information or expression until such a time as I could testify that I had failed in my efforts to find the required conceptual expression in purely human sources.
121:8.14 (1343.3) ³» µ¿·á ÁßµµÀÚ 11¸í°ú ÇÔ²² ÀÏÇϸ鼭, ±â·ÏÀ» Ã¥ÀÓÁø ¸á±â¼¼µ¦ÀÇ °¨µ¶ ÇÏ¿¡¼­, È¿°úÀûÀ¸·Î ¹è¿­ÇÏ·Á´Â ³» »ý°¢´ë·Î, Áï½Ã Ç¥ÇöÇÑ ¼±Åÿ¡ µû¶ó¼­, ÀÌ À̾߱⸦ ¿«¾ú´Ù. ±×·±µ¥µµ, ÀÌ·¸°Ô ÀÌ¿ëÇÑ ´ë´Ù¼öÀÇ °ü³ä°ú È¿°úÀûÀÎ ¾î¶² Ç¥ÇöÁ¶Â÷, ÀÌ »ç¾÷À» ½ÃÀÛÇÒ ¶§ ¾ÆÁ÷ »ì¾Æ ÀÖ¾ú´ø »ç¶÷µéÀ» Æ÷ÇÔÇÏ¿©, Áß°£¿¡ Á¸ÀçÇÑ ¿©·¯ ¼¼´ë¿¡ °ÉÃÄ ¶¥¿¡¼­ »ì¾Ò´ø ¿©·¯ ¹ÎÁ·ÀÇ »ç¶÷µé ¸Ó¸® ¼Ó¿¡¼­ ±â¿øÀ» °¡Á³´Ù. ¿©·¯ ¸é¿¡¼­, ³ª´Â µ¶Ã¢ÀûÀÎ À̾߱â²ÛÀ̶ó±âº¸´Ù ¼öÁýÇÏ°í ÆíÁýÇÏ´Â Àڷμ­ ÀÏÇß´Ù. ³ª·Î ÇÏ¿©±Ý ¿¹¼öÀÇ ÀÏ»ýÀ» °¡Àå È¿°úÀûÀ¸·Î ¹¦»çÇÒ ¼ö ÀÖ°Ô ¸¸µå´Â »ý°¢°ú °³³ä, ±×¸®°í °¡Àå ¶Ù¾î³ª°Ô À¯ÀÍÇÏ°í ³Î¸® »ç¶÷À» ¼þ°íÇÏ°Ô ¸¸µå´Â Ç¥ÇöÀ» ½á¼­, °ßÁÙ µ¥ ¾ø´Â ÁÖÀÇ °¡¸£Ä§À» ´Ù½Ã Áø¼úÇÏ°Ô ¸¸µå´Â, µÉ ¼ö ÀÖÀ¸¸é Àΰ£´Ù¿î »ý°¢°ú °³³äÀ» ³ª´Â ¼­½¿Áö ¾Ê°í ÀÌ¿ëÇß´Ù. À¯¶õ½Ã¾Æ ¿¬ÇÕ ÁßµµÀÚµéÀ» ´ë½ÅÇÏ¿©, ¶¥¿¡¼­ »ç½Å ¿¹¼öÀÇ ÀÏ»ýÀ» ´Ù½Ã Áø¼úÇÏ´Â ÀÚ¼¼ÇÑ ±Û¿¡¼­ ´ÙÀ½¿¡ ÀÌ¿ëµÈ ¸ðµç ±Ù¿øÀÇ ±â·Ï°ú °³³ä¿¡ ´ëÇÏ¿© ¿ì¸®°¡ ºúÁø °ÍÀ» ¾ÆÁÖ °¨»çÇÑ ¸¶À½À¸·Î ÀÎÁ¤(ìãïÒ)ÇÑ´Ù.]
While I, with the collaboration of my eleven associate fellow midwayers and under the supervision of the Melchizedek of record, have portrayed this narrative in accordance with my concept of its effective arrangement and in response to my choice of immediate expression, nevertheless, the majority of the ideas and even some of the effective expressions which I have thus utilized had their origin in the minds of the men of many races who have lived on earth during the intervening generations, right on down to those who are still alive at the time of this undertaking. In many ways I have served more as a collector and editor than as an original narrator. I have unhesitatingly appropriated those ideas and concepts, preferably human, which would enable me to create the most effective portraiture of Jesus¡¯ life, and which would qualify me to restate his matchless teachings in the most strikingly helpful and universally uplifting phraseology. In behalf of the Brotherhood of the United Midwayers of Urantia, I most gratefully acknowledge our indebtedness to all sources of record and concept which have been hereinafter utilized in the further elaboration of our restatement of Jesus¡¯ life on earth.]

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