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121 Æí
¹Ì°¡¿¤ÀÌ ÀÚ½ÅÀ» ¼ö¿©Çß´ø ½Ã´ë
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§¿øÈ¸ÀÇ °¨µ¶ ÇÏ¿¡ Ȱµ¿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.
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Paper
121
The Times of Michael¡¯s Bestowal
121:0.1 (1332.1) 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 »ýȰÀÇ 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 ÀϺΠ¼¾çÀ̰í ÀϺΠµ¿¾çÀ̾ú±â
¶§¹®¿¡, µ¿¾ç°ú ¼¾ç, ¾çÂÊ¿¡ »õ Á¾±³¸¦ È¿°úÀûÀ¸·Î ÆÛ¶ß¸®±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.
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.
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:
121:1.4 (1332.5) 1. ·Î¸¶ÀÇ Á¤Ä¡ ¹× »çȸ ü°è.
121:1.5 (1332.6) 2. ±×¸®½º ¾ð¾î¿Í
¹®È¡ªÃ¶Çеµ ¾î´À Á¤µµ.
121:1.6 (1332.7) 3. À¯´ëÀÎÀÇ ±Þ¼ÓÈ÷ ÆÛÁö´Â Á¾±³Àû¤ýµµ´öÀû °¡¸£Ä§ÀÇ ¿µÇâ.
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.
121:1.8 (1333.1) ±×¸®½º¤ý·Î¸¶ ¼¼°è´Â
¾ÈÀ¸·Î ÆòÈ·Ó°í °ÑÀ¸·Î ¹ø¿µÇϰí 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.
121:1.9 (1333.2) ÆØÃ¢ÇÏ´Â ·Î¸¶ ±¹°¡¿Í ÆÄ¸£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.
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1. The Occident of the First Century After Christ
121:1.1 (1332.2) 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) 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) 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. The Roman political and
social systems.
121:1.5 (1332.6) 2. The Grecian language
and culture ¡ª
and philosophy to a certain extent.
121:1.6 (1332.7) 3. The rapidly spreading
influence of Jewish religious and moral teachings.
121:1.7 (1332.8) 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) 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) 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´ÏŰ¾ÆÀÎ, ±×¸®°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.
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¤ýÆÄ¸£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 ±× ȹ°À» ¿Â ¼¾çÀÇ ÇØ¾ÈÀ¸·Î ³¯¶ú´Ù. ÀÌ Ä«¶ó¹Ý
±³ÅëÀÇ ¹Ý ÀÌ»óÀÌ °¥¸±¸®ÀÇ ÀÛÀº ¸¶À» ³ª»ç·¿À» °ÅÄ¡°Å³ª ±× ±Ùó¸¦ Áö³ª°¬´Ù.
121:2.3 (1333.5) ºñ·Ï ÆÈ·¹½ºÅ¸ÀÎÀÌ
À¯´ëÀÎÀÇ Á¾±³ ¹®ÈÀÇ °íÇâÀÌ¿ä ±âµ¶±³°¡ ÅÂ¾î³ °÷À̾úÁö¸¸, À¯´ëÀÎÀº ¼¼°è¿¡¼ ¹Ù±ùÀ¸·Î ³ª°¡ ÀÖ¾ú°í, ¿©·¯ ³ª¶ó¿¡¼
»ì¸é¼ ·Î¸¶ ±¹°¡¿Í ÆÄ¸£Æ¼¾Æ ±¹°¡ÀÇ ¾î´À Áö¹æ¿¡¼³ª Àå»çÇϰí ÀÖ¾ú´Ù.
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.
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.
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.
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»
±â¾ïÇϸé¼, ´õ¿í Å« ±¸¿øÀÚ, ¿À·¡µµ·Ï ±â´Ù¸®´ø ¸Þ½Ã¾Æ°¡ °ð ³ªÅ¸³¯ °ÍÀ̶ó´Â ±â´ë·Î Ȱ±â¿¡ ³ÑÃÄ ÀÖ¾ú´Ù.
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 ÆÄ¸£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.
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.
121:2.10 (1334.4) Çì·Ô°ú ·Î¸¶ÀÇ Áö¹èÀÚµé »çÀÌÀÇ Ä£¹ÐÇÑ °ü°è´Â À¯´ëÀÎÀÌ ¼¼°è¸¦ ¿©ÇàÇϱ⿡ ¾ÈÀüÇϰÔ
¸¸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 öÇÐÀÌ ´õ¿í ¼¯ÀÌ´Â ¹æÇâÀ¸·Î Å©°Ô
±â¿©Çß´Ù.
121:2.11 (1334.5) Çì·ÔÀº ÄÉÀÚ¸®¾Æ
Ç×±¸¸¦ Áö¾ú°í, À̰ÍÀº 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 ¾ÈƼÆÄ½º°¡ ¿¹¼ö°¡ ¾î·ÈÀ» ¶§¿Í ºÀ»çÇÏ´ø ±â°£¿¡, ¼±â 39³â±îÁö °¥¸±¸®¿Í Æä·¹¾Æ¸¦ ´Ù½º·È´Ù.
¾ÈƼÆÄ½º´Â ¾Æ¹öÁöó·³ À§´ëÇÑ °ÇÃà°¡¿´°í, Áß¿äÇÑ ¹«¿ª Á᫐ ¼¼Æ÷¸®½º¸¦ Æ÷ÇÔÇÏ¿©, °¥¸±¸®ÀÇ ¸¹Àº µµ½Ã¸¦ ´Ù½Ã
Áö¾ú´Ù.
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.
¡ãTop
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2. The Jewish People
121:2.1 (1333.3) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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) 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:
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.
121:3.3 (1335.2) 2. »ó¾÷ Áý´Ü.
°Å»ó(ËÝßÂ)°ú ÀºÇà°¡, ¹«¿ª»ó¡ªÅ« ¼öÀÔ¤ý¼öÃâ»ó¡ª±¹Á¦ »óÀÎ.
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.
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¤ÇÏ¸é¼ À̵éÀ» °æ¸êÇÏ¿´´Ù.
121:3.6 (1335.5) 5. ³ë¿¹. ·Î¸¶
±¹°¡ Àα¸ÀÇ Àý¹ÝÀº ³ë¿¹¿´°í, ´Ù¼ö°¡ ¿ì¼öÇÑ »ç¶÷À̾ú´Âµ¥, ±×µéÀº »¡¸® ÁøÃâÇØ¼ ÀÚÀ¯ ³ëµ¿ÀÚ, ±×¸®°í »óÀÎ(ßÂìÑ)µé
Æ´¿¡µµ ³¢¾ú´Ù. ´ë´Ù¼ö´Â Æò¹üÇϰųª ¾ÆÁÖ ¿µîÇß´Ù.
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.
121:3.8 (1335.7) ¿ì¼öÇÑ ³ë¿¹µéÀº
ÈçÈ÷ ÀÓ±ÝÀ» ¹Þ¾Ò°í, ¼ÒµæÀ» ÀúÃàÇØ¼ ÀÚÀ¯¸¦ »ì ¼ö ÀÖ¾ú´Ù. ÇØ¹æµÈ ¸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¬ÀÎÇϰÔ
¸¸µé¾ú´Ù.
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 ÅÂ¾î³ 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.
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.
¡ãTop
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3. Among the Gentiles
121:3.1 (1334.7) 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. The aristocracy. The
upper classes with money and official power, the privileged
and ruling groups.
121:3.3 (1335.2) 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. 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. 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. 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) 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) 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) 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) 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 ÇÐÆÄµéÀº ´ÙÀ½°ú °°´Ù:
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.
À̰ÍÀº ¹«ÁöÇÑ ¹Ì½Å(Ú»ãá)À» È¿°úÀûÀ¸·Î ÅðÄ¡ÇÏ¿´´Ù.
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 ÇØ¹æÀ» 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¶È½ÃŰ·Á°í ¾Ö½èÁö¸¸,
±×µéÀÌ »ç¶ûÀÇ ¾Æ¹öÁöÀÇ ÀÚ³àÀÎ °ÍÀ» »ó»óÇÏÁö ¸øÇß´Ù. ¡°³ª´Â ¾î¶² »óÅ¿¡ Ã³ÇØ ÀÖµçÁö, ±×¿¡ ¸¸Á·Çϱ⸦ ¹è¿ü³ë¶ó¡±Çϰí
±â·ÏÇßÀ» ¶§, ¹Ù¿ïÀº ±Ý¿åÁÖÀÇ¿¡ ±íÀÌ Á¥¾î ÀÖ¾ú´Ù.
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» °¡¸£Ãưí, »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¿© Áغñ½ÃŰ´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.
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. À̰ÍÀº ¼øÀüÈ÷ ºÎÁ¤Àû ŵµ¿´°í, °áÄÚ ³Î¸® ÆÛÁöÁö ¾Ê¾Ò´Ù.
121:4.6 (1336.4) ÀÌ ¿©·¯ öÇÐÀº
Á¾±³¿¡ ÁØÇÏ´Â °ÍÀ̾ú´Ù. À̰͵éÀº ÈçÈ÷, Ȱ·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¦¿ÜÇϰí, 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.
¡ãTop
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4. Gentile Philosophy
121:4.1 (1335.10) 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. 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. 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. 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. 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) 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¸¦ ÅëÇØ¼, 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.
121:5.2 (1336.6) ¿¹¼öÀÇ ½ÃÀý¿¡
¼¾çÀÇ Á¾±³´Â ´ÙÀ½°ú °°¾Ò´Ù.
121:5.3 (1336.7) 1. À̱³µµÀÇ Á¾ÆÄ. ÀÌ Á¾ÆÄµéÀº Çï¶óÀΰú ¶óƾ Á·ÀÇ ½ÅÈ(ãêü¥)¤ý¾Ö±¹½É, ±×¸®°í
ÀüÅëÀÇ Á¶ÇÕÀ̾ú´Ù.
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.
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.
121:5.6 (1337.2) 4. ½Åºñ Á¾ÆÄ. ±×Åä·Ï ¿µÀûÀ¸·Î °¥±ÞÇÑ ¼¼°è¿¡ ½Åºñ Á¾ÆÄµéÀÇ 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.
121:5.7 (1337.3) ½Åºñ Á¾±³µéÀº ¹ÎÁ· ½Å¾ÓÀÇ Á¾¸»À» °¡Á®¿Ô°í, °³ÀÎÀ» »ó´ëÇÏ´Â ¼ö¸¹Àº Á¾ÆÄ¸¦ ź»ýÇϰÔ
ÇÏ¿´´Ù. ¼ö°¡ ¸¹¾Ò¾îµµ ½Åºñ±³´Â ¸ðµÎ ´ÙÀ½ÀÇ Æ¯Â¡À» °¡Áö°í ÀÖ¾ú´Ù:
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¤ýºÎȰ À̾߱â¿Í »ó°üÀÌ ÀÖ¾ú´Ù. ÀÌ ¹ÌÆ®¶ó±³´Â Çѵ¿¾È ¹Ù¿ïÀÌ ¼¼¿î, ÆØÃ¢ÇÏ´Â ±âµ¶±³¿Í °°Àº
½Ã´ë¿¡ Á¸ÀçÇß°í, ÇÔ²² ÀÚ¸®¸¦ ´ÙÅõ¾ú´Ù.
121:5.9 (1337.5) 2. ½Åºñ±³µéÀº
¹ÎÁ· Á¾±³°¡ ¾Æ´Ï°í Á¾Á·À» ÃÊ¿ùÇÏ¿´´Ù. °³ÀÎÀûÀ̰í Ä£±³ÇÏ´Â Á¾ÆÄ¿´°í, ±× °á°ú·Î Á¾±³Àû Ä£¸ñ »çȸ¿Í ¼ö¸¹Àº
Á¾ÆÄ »çȸµéÀÌ ³ªÅ¸³ª°Ô µÇ¾ú´Ù.
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.
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, ½½Çİú ³ë¿¹ Á¦µµ°¡ ÀÖ´Â ÀÌ ¼¼»óÀ» ³Ñ¾î¼ ÇູÇÑ ³ª¶ó¿¡¼
¿À·¡¿À·¡ »ì °Í¡±À» ¾à¼ÓÇß´Ù.
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.
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 Á¾ÆÄµéº¸´Ù ´ÙÀ½ ÀÌÀ¯·Î ´õ ¿ì¼öÇÏ´Ù:
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.
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¸¥
ÀÎǰÀÇ ºÎ¿©°¡ µÚµû¶ú´Ù.
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.
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 »ýȰÀ»
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.
121:5.18 (1338.3) ±×Åä·Ï ¾î¼³ÇÂ
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.
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5. The Gentile Religions
121:5.1 (1336.5) 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) In the times of Jesus the
religions of the Occident included:
121:5.3 (1336.7) 1. The pagan cults. These
were a combination of Hellenic and Latin mythology, patriotism,
and tradition.
121:5.4 (1336.8) 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. 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. 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) 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. 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. 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. 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. 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) 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) 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. 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. 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. 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) 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) 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.
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.
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¡ ¼øÀÀ½ÃŰ´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÷ Àϰü¼º ÀÖ´Â ÇϳªÀÇ
Á¾±³ °ü³ä ¹× °ü½À ü°è·Î Á¶È½Ã۰í 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 Á¾ÆÄ¸¦ ¼¼¿ì´Â µ¥ ±âÃÊ·Î ÀÌ¿ëÇÏ¿´´Ù.
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 Àϰö »ç¶÷ ÀÖ¾úÀ¸´Ï, °ð ¼¼Å¸µå¤ý¸ð¼¼¤ýÁ¶·Î¾Æ½ºÅͤý³ëÀÚ¤ýºÎ´Ù¤ýÇʷΤý¹Ù¿ïÀÌ´Ù.
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¸íÇϰԵµ ±×°¡ Áö³æ´ø ±âµ¶±³ ÀÌÀüÀÇ
±âº» ½ÅÇп¡¼ ÀÌ ºÎÁ¶¸®¸¦ ¾ø¾Ö¹ö·È´Ù. Çʷδ ¹Ù¿ïÀÌ ÆÄ¶ó´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. ÇʷδÂ
¿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
ȸº¹ÇÑ´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.
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 ºñÃß¾î¼ ±× À̾߱⸦ ¿«¾ú´Âµ¥, À̵éÀº
¶ÇÇÑ ÇÊ·ÎÀÇ °¡¸£Ä§À» µû¸£´Â »ç¶÷µéÀ̾ú´Ù.
121:6.7 (1339.3) ±×¸®½ºµµ°¡ »ì´ø
¹«·Æ¿¡, ¾Ë·º»êµå¸®¾Æ¿¡¼ À¯´ëÀο¡ ´ëÇÏ¿© ÀÌ»óÇÏ°Ô °¨Á¤ÀÌ ¾ÇȵǾú´Ù. ÀÌ ¿¾ À¯´ëÀÎ º»°ÅÁö·ÎºÎÅÍ Áöµ¶ÇÑ ¹ÚÇØÀÇ
¹°°áÀÌ ÆÛÁ® ³ª°¬°í, À̰ÍÀº ·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.
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 ÇØ¼®ÇÏ°í ½ÇõÇÑ ´ë·Î »ì¾Æ³²¾Ò´Ù.
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÷À̰¡ ÀÖµç »ó°ü ¾øÀÌ,
±×µéÀº ¸ðµÎ ¿¹·ç»ì·½ÀÌ ±×µéÀÇ ¿¹¹èÀÇ Áß½ÉÀ̶ó´Â °Í, ±×¸®°í ¸Þ½Ã¾Æ°¡ ¿Ã °ÍÀ» ´Ã ±â´ëÇÏ´Â ÀǰßÀÌ °°¾Ò´Ù.
¡ãTop
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6. The Hebrew Religion
121:6.1 (1338.4) 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) 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) 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) 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) 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) 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) 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) 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) 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 »ýȰ ¹æ½ÄÀ» ¼Ó¼ÓµéÀÌ °æ¸êÇÏ´Â ´«À¸·Î º¸¾Ò´Ù. À²¹ýÀ» ±ÛÀÚ ±×´ë·Î ¼þ»óÇß°í
ÀÏÁ¾ÀÇ µ¶¼±(Ô¼à¼)¿¡ ºüÁ³À¸¸ç, À̰ÍÀº °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.
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.
121:7.3 (1340.1) ¼±â°ü°ú ¹Ù¸®»õÀΰú Á¦»çÀåµéÀº Àǽİú À²¹ýÁÖÀÇÀÇ ¹«¼¿î »ç½½¿¡ À¯´ëÀÎÀ» ¹¾î³õ¾Ò°í,
À̰ÍÀº ·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, À̰ÍÀº °³ÀÎ ¹× »çȸ »ýȰÀÇ ¸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«½ÃÇϰí, ¿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 °ÍÀ̰í, ±×µéÀº ŸÇùÇÏ·Á µéÁö ¾Ê¾Ò´Ù.
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.
121:7.5 (1340.3) ÀÌ·¯ÇÑ »óȲÀº
À¯´ëÀÎÀÌ Á¾±³ÀÇ ÀÚÀ¯¿Í ¿µÀû ÇØ¹æÀ» ºÎ¸£Â¢´Â »õ º¹À½ÀÇ »çÀÚ(ÞÅíº)°¡ µÇ¾î ½Å¼ºÇÑ ¿î¸íÀ» ´Þ¼ºÇÏ´Â °ÍÀ» ºÒ°¡´ÉÇϰÔ
¸¸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» Çϰí 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.
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 ÇØ¹æÀ» ÁÖÀåÇÏ´Â º¹À½, ¹Ù¿ïÀÌ Çü¼ºÇÏ°í ¿¹¼öÀÇ °¡¸£Ä§¿¡ ±âÃʸ¦ µÐ º¹À½À»
´ãÀº ü°èÀÇ °¡¸£Ä§À̾ú´Ù.
121:7.7 (1340.5) ¹Ù¿ïÀÌ ¼¼¿î ±âµ¶±³ Á¾ÆÄ´Â, °Å±â¿¡ ´ã±ä µµ´öÀÌ À¯´ë±³¿¡¼ ÅÂ¾î³ 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.
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:
121:7.9 (1340.7) 1. À¯´ë±³·Î ÀüÇâÇÑ ±×¸®½ºÀÎÀÇ Ã¶ÇÐ ³í¸®. À̰ÍÀº ¿µ»ý(çµßæ) °³³äÀ» ¾ó¸¶Å
Æ÷ÇÔÇÑ´Ù.
121:7.10 (1340.8) 2. À¯ÇàÇÏ´ø
½ÅºñÁÖÀÇ Á¾ÆÄµéÀÇ ¸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¸®.
121:7.11 (1340.9) 3. ÀÚ¸®ÀâÈù
À¯´ë Á¾±³ÀÇ ÅºÅºÇÑ µµ´ö¼º.
121:7.12 (1341.1) ¿¹¼ö°¡ »ì´ø ½ÃÀý¿¡ ÁöÁßÇØÀÇ ·Î¸¶ Á¦±¹°ú ÆÄ¸£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.
¡ãTop
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7. Jews and Gentiles
121:7.1 (1339.6) 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) 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) 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) 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) 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) 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) 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) 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. The philosophic reasoning
of the Greek proselytes to Judaism, including some of their
concepts of the eternal life.
121:7.10 (1340.8) 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. The sturdy morality
of the established Jewish religion.
121:7.12 (1341.1) 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.
121:8.2 (1341.3) ÀÌ·¯ÇÑ ½Å¾à(ãæå³) ±â·ÏÀº ´ÙÀ½ »óȲ¿¡¼ ±× ±â¿øÀ» °¡Á³´Ù:
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 ÇѰᰰÀÌ ±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¿¡ ±âÃʰ¡ µÇ¾ú´Ù.
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¦»çÇϰí À²¹ý°ú ¼±ÁöÀÚµéÀ»
Å©°Ô Á¸ÁßÇϴ ŵµ¸¦ º¸ÀÌ´Â »ç¶÷À¸·Î ¹¦»çÇÑ´Ù.
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.
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. À̰ÍÀº »ç»ç·Î¿î ±â·ÏÀ̾ú°í, ±× ¸¶Áö¸· »çº»Àº
¼±â 416³â¿¡ ½Ã¸®¾ÆÀÇ ¾î´À ¼öµµ¿øÀÌ ºÒÅÀÀ» ¶§ »ç¶óÁ³´Ù.
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.
121:8.8 (1342.3) 3. ´©°¡°¡ ¾´
º¹À½. ÇÇ½Ãµð¾Æ 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.
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.
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. À̰ÍÀÌ 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´ ÀÛǰÀ» ¼Ò°³ÇÏ´Â ÆíÁö·Î¼, ¿äÇÑ ÀÚ½ÅÀÌ ½è´Ù.
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 ÇØµµ, ÀÌ ±â·ÏµéÀº °ÅÀÇ 2õ ³â µ¿¾È À¯¶õ½Ã¾Æ ¿ª»çÀÇ È帧À» ¹Ù²Ù±â¿¡ ÃæºÐÇß´Ù.
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 ¸¸Çϰí 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.
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§¿øÈ¸´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.
121:8.14 (1343.3) ³» µ¿·á ÁßµµÀÚ 11¸í°ú ÇÔ²² ÀÏÇϸé¼, ±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.]
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8. Previous Written Records
121:8.1 (1341.2) 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) These New Testament records
had their origin in the following circumstances:
121:8.3 (1341.4) 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. 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) 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) 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) 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. 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) 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. 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) 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) [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) 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) 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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