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ÀÌ »ç¶÷Àº ¾Ë·º»êµå¸®¾Æ¿¡¼ ±×ÀÇ ¼±»ýÀ̾ú´Ù.
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Paper 161
Further Discussions with Rodan
161:0.1 On Sunday, September 25, A.D. 29, the apostles and the
evangelists assembled at Magadan. After a long conference that
evening with his associates, Jesus surprised all by announcing
that early the next day he and the twelve apostles would start
for Jerusalem to attend the feast of tabernacles. He directed
that the evangelists visit the believers in Galilee, and that
the women's corps return for a while to Bethsaida.
161:0.2 When the hour came to leave for Jerusalem, Nathaniel
and Thomas were still in the midst of their discussions with
Rodan of Alexandria, and they secured the Master's permission
to remain at Magadan for a few days. And so, while Jesus and
the ten were on their way to Jerusalem, Nathaniel and Thomas
were engaged in earnest debate with Rodan. The week prior, in
which Rodan had expounded his philosophy, Thomas and Nathaniel
had alternated in presenting the gospel of the kingdom to the
Greek philosopher. Rodan discovered that he had been well instructed
in Jesus' teachings by one of the former apostles of John the
Baptist who had been his teacher at Alexandria.
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1.
Çϳª´ÔÀÇ ¼º°Ý
161:1.1 (1783.3) ·Î´Ü°ú µÎ »çµµ°¡ ´Ù¸£°Ô º¸´Â ÇÑ °¡Áö ¹®Á¦°¡
ÀÖ¾úÀ¸´Ï, °ð Çϳª´ÔÀÇ ¼º°ÝÀ̾ú´Ù. ·Î´ÜÀº Çϳª´ÔÀÇ ¼Ó¼º¿¡ °üÇÏ¿© ±×¿¡°Ô Á¦½ÃµÈ ¸ðµç °ÍÀ» ½±»ç¸® ¹Þ¾Æµé¿´Áö¸¸,
Çϴÿ¡ °è½Å ¾Æ¹öÁö´Â »ç¶÷ÀÌ ÀΰÝÀ» »ó»óÇÏ´Â °Í°ú °°Àº ¼º°ÝÀÚ°¡ ¾Æ´Ï°í ±×·² ¼ö ¾ø´Ù°í ÁÖÀåÇß´Ù. »çµµµéÀº
Çϳª´ÔÀÌ ¼º°ÝÀ» °¡Áø ºÐÀÎ °ÍÀ» Áõ¸íÇÏ·Á°í ¾Ö¾²¸é¼ ÀڽŵéÀÌ °ï°æ¿¡ ºüÁø °ÍÀ» ¹ß°ßÇß°í, ÇÑÆí ·Î´ÜÀº Çϳª´ÔÀÌ
¼º°ÝÀÚ°¡ ¾Æ´ÔÀ» Áõ¸íÇϱⰡ ÇÑÃþ ´õ ¾î·Á¿òÀ» ±ú´Þ¾Ò´Ù.
161:1.2 (1783.4) ¼º°ÝÀ̶ó´Â »ç½ÇÀº µ¿µîÇÑ Á¸Àçµé, °ø°¨ÇÏ¿© ÀÌÇØÇÒ ´É·ÂÀÌ ÀÖ´Â Á¸ÀçµéÀÌ ÃæºÐÈ÷
¼·Î ±³ÅëÇÑ´Ù´Â, °øÁ¸ÇÏ´Â »ç½Ç¿¡ ´Þ·Á ÀÖ´Ù°í ·Î´ÜÀº ÁÖÀåÇß´Ù. ·Î´ÜÀÌ ¸»Çß´Ù: ¡°¼º°ÝÀÚ°¡ µÇ±â À§Çؼ, Çϳª´ÔÀº
±×¿Í Á¢ÃËÇÏ´Â ÀÚµéÀÌ ±×¸¦ ÃæºÐÈ÷ ÀÌÇØÇÒ ¼ö ÀÖ°Ô ÇÏ´Â, ¿µÀÌ ±³ÅëÇÏ´Â »ó¡À» °¡Á®¾ß ÇÏ´À´Ï¶ó. ±×·¯³ª Çϳª´ÔÀº
¹«ÇѤý¿µ¿øÇϸç, ¸ðµç ´Ù¸¥ Á¸ÀçÀÇ Ã¢Á¶ÀÚÀ̴ϱî, µû¶ó¼ µ¿µîÇÑ Á¸Àç¿¡ °üÇÏ¿© ¸»Çϸé, Çϳª´ÔÀº ¿ìÁÖ¿¡¼ È¥ÀÚÀ̶ó.
±×¿Í µ¿µîÇÑ ÀÌ°¡ ¾Æ¹«µµ ¾ø°í, µ¿µîÇÑ À̷μ ±×°¡ ÇÔ²² ±³ÅëÇÒ ºÐÀÌ Çϳªµµ ¾ø´À´Ï¶ó. Çϳª´ÔÀº Á¤¸»·Î ¸ðµç
¼º°ÝÀÇ ±Ù¿øÀÏÁö ¸ð¸£Áö¸¸, ±×·± ºÐÀ¸·Î¼ âÁ¶ÀÚ°¡ ÁöÀ½¹ÞÀº ÀÚ À§¿¡ ÃÊ¿ùÇÏ¿© °è½Ã´Â °Í °°ÀÌ, Çϳª´ÔÀº ¼º°ÝÀ»
ÃÊ¿ùÇÏ´À´Ï¶ó.¡±
161:1.3 (1783.5) ÀÌ ÁÖÀåÀº Å丶½º¿Í ³ª´Ù´Ï¿¤À» Å©°Ô ³Ã³ÇÏ°Ô ¸¸µé¾ú´Ù. ±×µéÀº ¿¹¼ö¿¡°Ô ±¸Á¶ÇÏ·¯
¿Í´Þ¶ó°í ¿äûÇßÁö¸¸, ÁÖ´Â ±× Åä·Ð¿¡ ³¢¾îµé·Á ÇÏÁö ¾Ê¾Ò´Ù. ±×´Â Å丶½º¿¡°Ô ÀÌ·¸°Ô ±Í¶êÇØ ÁÖ±â´Â ÇÏ¿´´Ù:
¡°³ÊÈñ°¡ ¾Æ¹öÁöÀÇ ÀÌ»óÀûÀÎ ¹«ÇѤý¿µ¿øÇÑ ¼ºÇ°À» ¿µÀûÀ¸·Î ¼÷ÁöÇÏ´Â ÇÑ, ¾Æ¹öÁö¿¡ ´ëÇÏ¿© ³ÊÈñ°¡ ¹«½¼ °³³äÀ» Ç°´Â°¡´Â
°ÅÀÇ ¹®Á¦°¡ µÇÁö ¾Ê´À´Ï¶ó.¡±
161:1.4 (1784.1) Çϳª´ÔÀº »ç¶÷°ú ±³ÅëÇϸç, µû¶ó¼ ·Î´ÜÀÇ Á¤ÀÇ(ïÒëù)¸¦ ¾²´õ¶óµµ ¾Æ¹öÁö´Â ¼º°ÝÀÚ¶ó°í
Å丶½º´Â ÁÖÀåÇß´Ù. ÀÌ°ÍÀ» ±×¸®½ºÀÎÀº Çϳª´ÔÀÌ ÀÚ½ÅÀ» ¸ö¼Ò µå·¯³»Áö ¾Ê´Â´Ù, Çϳª´ÔÀº ¾ÆÁ÷µµ ½Åºñ¶ó´Â ÀÌÀ¯·Î
¹°¸®ÃÆ´Ù. ±×¸®°í ³ª¼ ³ª´Ù´Ï¿¤Àº ÀڱⰡ ¸ö¼Ò Çϳª´ÔÀ» üÇèÇÑ °ÍÀ» ¿¹¸¦ µé¾î È£¼ÒÇß´Ù. ·Î´ÜÀº ±×°¡ ¿äÁîÀ½¿¡
ºñ½ÁÇÑ Ã¼ÇèÀ» °¡Áø ÀûÀÌ ÀÖ´Ù°í Áõ¾ðÇÏ¸é¼ À̸¦ ÀÎÁ¤ÇßÁö¸¸, ÀÌ·± üÇèÀº ¿ÀÁ÷ Çϳª´ÔÀÌ ½ÇüÀÓÀ» Áõ¸íÇÒ »ÓÀÌ°í
¼º°ÝÀÓÀ» Áõ¸íÇÏÁö ¾Ê´Â´Ù°í ÁÖÀåÇÏ¿´´Ù.
161:1.5 (1784.2) ¿ù¿äÀÏ ¹ãÀÌ µÇÀÚ Å丶½º´Â µÎ ¼ÕÀ» µé¾ú´Ù. ±×·¯³ª È¿äÀÏ ¹ãÀÌ µÇ¾î¼, ³ª´Ù´Ï¿¤Àº
·Î´ÜÀÌ ¾Æ¹öÁö°¡ ¼º°ÝÀ» °¡Áø ºÐÀÓÀ» ¹Ïµµ·Ï ¼³µæÇß°í, ´ÙÀ½ ´Ü°èÀÇ ³í¸®·Î ±×¸®½ºÀÎÀÇ °üÁ¡À» ¹Ù²Ù°Ô ÇÏ¿´´Ù:
161:1.6 (1784.3) 1. ÆĶó´ÙÀ̽º¿¡ °è½Å ¾Æ¹öÁö´Â Àû¾îµµ ´Ù¸¥ µÎ Á¸Àç¿Í µ¿µîÇÏ°Ô ±³ÅëÇϸç, À̵顪¿µ¿øÇÑ
¾Æµé°ú ¹«ÇÑÇÑ ¿µ¡ªÀº ÀڽŰú ¿ÏÀüÈ÷ ´ëµîÇÏ°í ÀڽŰú ¿ÂÀüÈ÷ ºñ½ÁÇÏ´Ù. »ïÀ§ÀÏü ±³¸®¿¡ ºñÃß¾î¼, ±×¸®½ºÀÎÀº
¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¼º°ÝÀÚÀÏ °¡´É¼ºÀ» ÀÎÁ¤ÇÒ ¼ö¹Û¿¡ ¾ø¾ú´Ù. (ÀÌ Åä·ÐÀ» ÈÄÀÏ¿¡ °í·ÁÇÑ °ÍÀº ¿µÎ »çµµÀÇ ¸Ó¸®
¼Ó¿¡, È®´ëµÈ »ïÀ§ÀÏü °³³äÀ¸·Î À̲ø¾ú´Ù. ¸»ÇÒ °Íµµ ¾øÀÌ, ¿¹¼ö°¡ ¿µ¿øÇÑ ¾ÆµéÀ̶ó°í ÀϹÝÀûÀ¸·Î ¹Ï¾ú´Ù).
161:1.7 (1784.4) 2. ¿¹¼ö°¡ ¾Æ¹öÁö¿Í ´ëµîÇϴϱî, ±×¸®°í ÀÌ ¾ÆµéÀÌ ¶¥¿¡ ÀÖ´Â ÀÚ³àµé¿¡°Ô ÀΰÝÀ»
µå·¯³» º¸ÀÌ´Â ÀÏÀ» ÇسÂÀ¸¹Ç·Î, ±×·¯ÇÑ Çö»óÀº ¼¼ ½Å°Ý(ãêÌ«)ÀÌ ¸ðµÎ ¼º°ÝÀ» ¼ÒÀ¯ÇÑ´Ù´Â »ç½Ç°ú ¶Ç ±× °¡´É¼ºÀ»
º¸¿©ÁÖ´Â Áõ¸íÀÌ µÇ¸ç, Çϳª´ÔÀÌ »ç¶÷°ú ±³ÅëÇÏ´Â ´É·ÂÀÌ Àִ°¡, ±×¸®°í »ç¶÷ÀÌ Çϳª´Ô°ú ±³ÅëÇÏ´Â °ÍÀÌ °¡´ÉÇÑ°¡
ÇÏ´Â ¹°À½¿¡ ¿µ¿øÇÑ ÇØ´äÀ» ÁØ´Ù.
161:1.8 (1784.5) 3. ¿¹¼ö°¡ »ç¶÷°ú ¼·Î ±³Á¦ÇÏ°í ¿ÏÀüÈ÷ ±³ÅëÇÏ´Â »çÀÌÀÌ´Ù, ¿¹¼ö´Â Çϳª´ÔÀÇ
¾ÆµéÀÌ´Ù. ¾Æµé°ú ¾Æ¹öÁöÀÇ °ü°è´Â µ¿µîÇÏ°Ô ±³ÅëÇÏ°í °°Àº °¨Á¤À¸·Î ¼·Î ÀÌÇØÇÏ´Â °ÍÀ» ÀüÁ¦(îñð«)·Î ÇÑ´Ù,
¿¹¼ö¿Í ¾Æ¹öÁö´Â ÇϳªÀÌ´Ù. ¿¹¼ö´Â µ¿½Ã¿¡ Çϳª´Ô°ú »ç¶÷, ¾çÂÊ°ú ÀÌÇØÇÏ¸é¼ ±³ÅëÀ» À¯ÁöÇÑ´Ù, ±×¸®°í Çϳª´Ô°ú
»ç¶÷, ¾çÀÚ°¡ ¿¹¼ö°¡ ±³ÅëÇÏ´Â »ó¡ÀÇ ¶æÀ» ÀÌÇØÇϴϱî, ¼·Î ±³ÅëÇÒ ´É·ÂÀÌ ÀÖ¾î¾ß ÇÑ´Ù´Â ÇÊ¿ä Á¶°ÇÀÌ °ü°èµÇ´Â
ÇÑ, Çϳª´Ô°ú »ç¶÷ÀÌ ¸ðµÎ ¼º°ÝÀÇ ¼Ó¼ºÀ» °¡Áö°í ÀÖ´Ù. ¿¹¼öÀÇ ÀΰÝÀº Çϳª´ÔÀÇ ¼º°ÝÀ» º¸¿©ÁÖ¸ç, ÇÑÆí »ç¶÷
¼Ó¿¡ Çϳª´ÔÀÌ °è½ÉÀ» È®°íÇÏ°Ô Áõ¸íÇÑ´Ù. ¶È°°Àº °Í¿¡ °ü·ÃµÈ µÎ °¡Áö´Â ¼·Î °ü°èµÈ´Ù.
161:1.9 (1784.6) 4. ÀΰÝÀº Àΰ£Àû ½Çü¿Í ½Å´Ù¿î °¡Ä¡¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ °¡Áø ÃÖ°íÀÇ °³³äÀ» ´ëÇ¥ÇÑ´Ù,
Çϳª´ÔÀº ¶ÇÇÑ ½Å´Ù¿î ½Çü¿Í ¹«ÇÑÇÑ °¡Ä¡¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ °¡Áø ÃÖ°íÀÇ °³³äÀ» ³ªÅ¸³½´Ù. ±×·¯¹Ç·Î Çϳª´ÔÀº ½Å´ä°í
¹«ÇÑÇÑ ¼º°ÝÀÓÀÌ Æ²¸²¾ø´Ù, ½ÇÁ¦·Î ºñ·Ï »ç¶÷ÀÇ ÀÎ°Ý °³³ä ¹× Á¤ÀÇ(ïÒëù)¸¦ ¹«ÇÑÈ÷, ¿µ¿øÈ÷ ¶Ù¾î³Ñ´Â ¼º°ÝÀÌÁö¸¸,
±×·±µ¥µµ ¾ðÁ¦³ª º¸ÆíÀûÀ¸·Î ¼º°ÝÀÌ´Ù.
161:1.10 (1784.7) 5. Çϳª´ÔÀÌ ¸ðµç ¼º°ÝÀÇ Ã¢Á¶ÀÚ¿ä ¸ðµç ¼º°ÝÀÇ ¿î¸íÀ̴ϱî, Çϳª´ÔÀº ¼º°ÝÀÓÀÌ
Ʋ¸²¾ø´Ù. ¡°±×·¯¹Ç·Î Çϴÿ¡ °è½Å ³ÊÈñ ¾Æ¹öÁö°¡ ¿ÏÀüÇÑ °Í °°ÀÌ, ³ÊÈñµµ ¿ÏÀüÇ϶ó¡±ÇÏ´Â ¿¹¼öÀÇ °¡¸£Ä§¿¡ ·Î´ÜÀº
ÀÌÀü¿¡ ¾öû³ª°Ô ¿µÇâÀ» ¹Þ¾Ò´Ù.
161:1.11 (1784.8) ÀÌ ¿©·¯ ³íÁ¡À» µèÀÚ, ·Î´ÜÀÌ ¸»Çß´Ù: ¡°È®½ÅÀÌ µå´Â±¸³ª. ÃÊÀࣤýÃÊ¿ù¤ýÃÖ»ó,
¹«ÇѤý¿µ¿ø¤ýÃÖÁ¾, ±×¸®°í º¸Æí¼º°ú °°Àº ¿¬ÀåµÈ °¡Ä¡µéÀ» ¼º°ÝÀÇ Àǹ̿¡ ºÙ¿©¼, ±×·± ¹ÏÀ½¿¡ ´ëÇÏ¿© ³ªÀÇ °í¹éÀ»
Á¦ÇÑÇصµ µÈ´Ù¸é, Çϳª´ÔÀÌ ¼º°ÝÀÚÀÓÀ» ³ª´Â °í¹éÇÏ°Ú³ë¶ó. Çϳª´ÔÀÌ ¼º°Ýº¸´Ù´Â ¹«ÇÑÈ÷ Å©½ÉÀÌ Æ²¸²¾øÁö¸¸, ¼º°Ýº¸´Ù
ÀÛÀ» ¼ö ¾ø´Ù´Â °ÍÀ» ÀÌÁ¦ È®½ÅÇϳë¶ó. ³íÀïÀ» ±×¸¸µÎ°í, ¿¹¼ö°¡ ¾Æ¹öÁö°¡ ¸ö¼Ò °è½ÃµÈ °ÍÀÌ¿ä, ¿¹¼ö°¡ ³í¸®¤ýÀ̼º¤ýöÇп¡¼
ÃæÁ·µÇÁö ¾ÊÀº ¸ðµç ¿ä¼Ò¸¦ ÃæÁ·ÇÑ´Ù´Â °ÍÀ» ¹Þ¾ÆµéÀÌ´Â µ¥ ³ª´Â ¸¸Á·Çϳë¶ó.¡±
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1. The Personality
of God
161:1.1 There was one matter on which Rodan
and the two apostles did not see alike, and that was the personality
of God. Rodan readily accepted all that was presented to him
regarding the attributes of God, but he contended that the Father
in heaven is not, cannot be, a person as man conceives personality.
While the apostles found themselves in difficulty trying to
prove that God is a person, Rodan found it still more difficult
to prove he is not a person.
161:1.2 Rodan contended that the fact of personality consists
in the coexistent fact of full and mutual communication between
beings of equality, beings who are capable of sympathetic understanding.
Said Rodan: "In order to be a person, God must have symbols
of spirit communication which would enable him to become fully
understood by those who make contact with him. But since God
is infinite and eternal, the Creator of all other beings, it
follows that, as regards beings of equality, God is alone in
the universe. There are none equal to him; there are none with
whom he can communicate as an equal. God indeed may be the source
of all personality, but as such he is transcendent to personality,
even as the Creator is above and beyond the creature."
161:1.3 This contention greatly troubled Thomas and Nathaniel,
and they had asked Jesus to come to their rescue, but the Master
refused to enter into their discussions. He did say to Thomas:
"It matters little what idea of the Father you may entertain
as long as you are spiritually acquainted with the ideal of
his infinite and eternal nature."
161:1.4 Thomas contended that God does communicate with man,
and therefore that the Father is a person, even within the definition
of Rodan. This the Greek rejected on the ground that God does
not reveal himself personally; that he is still a mystery. Then
Nathaniel appealed to his own personal experience with God,
and that Rodan allowed, affirming that he had recently had similar
experiences, but these experiences, he contended, proved only
the reality of God, not his personality.
161:1.5 By Monday night Thomas gave up. But by Tuesday night
Nathaniel had won Rodan to believe in the personality of the
Father, and he effected this change in the Greek's views by
the following steps of reasoning:
161:1.6 The Father in Paradise does enjoy equality of communication
with at least two other beings who are fully equal to himself
and wholly like himself-the Eternal Son and the Infinite Spirit.
In view of the doctrine of the Trinity, the Greek was compelled
to concede the personality possibility of the Universal Father.
(It was the later consideration of these discussions which led
to the enlarged conception of the Trinity in the minds of the
twelve apostles. Of course, it was the general belief that Jesus
was the Eternal Son.)
161:1.7 Since Jesus was equal with the Father, and since this
Son had achieved the manifestation of personality to his earth
children, such a phenomenon constituted proof of the fact, and
demonstration of the possibility, of the possession of personality
by all three of the Godheads and forever settled the question
regarding the ability of God to communicate with man and the
possibility of man's communicating with God.
161:1.8 That Jesus was on terms of mutual association and perfect
communication with man; that Jesus was the Son of God. That
the relation of Son and Father presupposes equality of communication
and mutuality of sympathetic understanding; that Jesus and the
Father were one. That Jesus maintained at one and the same time
understanding communication with both God and man, and that,
since both God and man comprehended the meaning of the symbols
of Jesus' communication, both God and man possessed the attributes
of personality in so far as the requirements of the ability
of intercommunication were concerned. That the personality of
Jesus demonstrated the personality of God, while it proved conclusively
the presence of God in man. That two things which are related
to the same thing are related to each other.
161:1.9 That personality represents man's highest concept of
human reality and divine values; that God also represents man's
highest concept of divine reality and infinite values; therefore,
that God must be a divine and infinite personality, a personality
in reality although infinitely and eternally transcending man's
concept and definition of personality, but nevertheless always
and universally a personality.
161:1.10 That God must be a personality since he is the Creator
of all personality and the destiny of all personality. Rodan
had been tremendously influenced by the teaching of Jesus, "Be
you therefore perfect, even as your Father in heaven is perfect."
161:1.11 When Rodan heard these arguments, he said: "I
am convinced. I will confess God as a person if you will permit
me to qualify my confession of such a belief by attaching to
the meaning of personality a group of extended values, such
as superhuman, transcendent, supreme, infinite, eternal, final,
and universal. I am now convinced that, while God must be infinitely
more than a personality, he cannot be anything less. I am satisfied
to end the argument and to accept Jesus as the personal revelation
of the Father and the satisfaction of all unsatisfied factors
in logic, reason, and philosophy."
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2.
¿¹¼öÀÇ ½Å´Ù¿î ¼ºÇ°
161:2.1 (1785.1) ·Î´ÜÀÌ Çϴóª¶ó º¹À½¿¡ ´ëÇÏ¿© °¡Áø °ßÇظ¦
³ª´Ù´Ï¿¤°ú Å丶½º°¡ ¾ÆÁÖ ÃæºÐÈ÷ ÀÎÁ¤ÇßÀ¸¹Ç·Î, ´õ °í·ÁÇÒ °ÍÀÌ ¿ÀÁ÷ Çϳª ³²¾Ò´Âµ¥, Áï ¿¹¼öÀÇ ½Å´Ù¿î ¼ºÇ°À»
´Ù·ç´Â °¡¸£Ä§, °Ü¿ì ÃÖ±Ù¿¡¾ß Åͳõ°í ¼±¾ðÇÑ ½ÅÁ¶ÀÌ´Ù. ³ª´Ù´Ï¿¤°ú Å丶½º´Â ÁÖÀÇ ½Å´Ù¿î ¼ºÇ°¿¡ °üÇÏ¿© °ßÇظ¦
°øµ¿À¸·Î ¹ßÇ¥Çß°í, ´ÙÀ½ À̾߱â´Â ±×µéÀÇ °¡¸£Ä§À» ¿ä¾àÇÏ°í ´Ù½Ã Á¤¸®ÇÏ°í ´Ù½Ã Àû¾î ¹ßÇ¥ÇÏ´Â °ÍÀÌ´Ù:
161:2.2 (1785.2) 1. ¿¹¼ö´Â ±×ÀÇ ½Å¼º(ãêàõ)À» ÀÌ¹Ì ÀÎÁ¤Çß°í, ¿ì¸®´Â ±×¸¦ ¹Ï´Â´Ù. »ç¶÷ÀÇ
¾ÆµéÀÏ »Ó ¾Æ´Ï¶ó Çϳª´ÔÀÇ ¾ÆµéÀ̶ó´Â °ÍÀ» ¹Ï¾î¾ß¸¸ ¿ì¸®°¡ ÀÌÇØÇÒ ¼ö ÀÖ´Â ¸¹Àº ÀÏÀÌ ±×ÀÇ »ç¸í°ú °ü·ÃÇÏ¿©
ÀϾ´Ù.
161:2.3 (1785.3) 2. ÀÏ»ýµ¿¾È ±×¿Í ¿ì¸®ÀÇ °ü°è´Â Àΰ£ ¿ìÁ¤ÀÇ ÀÌ»ó(×âßÌ)À» º»º¸±â·Î º¸¿©ÁØ´Ù.
¿ÀÁ÷ ½Å´Ù¿î Á¸Àç°¡ ¾Æ¸¶µµ ±×·¯ÇÑ Àΰ£ Ä£±¸ÀÏ ¼ö ÀÖ´Ù. ±×´Â ¿ì¸®°¡ ÀÏÂïÀÌ ¾Ë°Ô µÈ °¡¿îµ¥ ÂüÀ¸·Î °¡Àå À̱â½É
¾ø´Â »ç¶÷ÀÌ´Ù. ÁËÀο¡°Ôµµ Ä£±¸ÀÌ°í, °¨È÷ ÀûÀ» »ç¶ûÇÑ´Ù. ±×´Â ¿ì¸®¿¡°Ô ¹«Ã´ Ãæ½ÇÇÏ´Ù. ¼½¿Áö ¾Ê°í ¿ì¸®¸¦
²Ù¢Áö¸¸, ±×°¡ ¿ì¸®¸¦ ÂüÀ¸·Î »ç¶ûÇÏ´Â °ÍÀÌ ¸ðµÎ¿¡°Ô ¸í¹éÇÏ´Ù. »ç¶÷ÀÌ ±×¸¦ Àß ¾Ë¼ö·Ï, ´õ¿í ±×¸¦ »ç¶ûÇÒ
°ÍÀÌ´Ù. »ç¶÷µéÀº Èçµé¸®Áö ¾Ê´Â ±×ÀÇ Çå½ÅÀû ŵµ¿¡ ¸¶À½ÀÌ ²ø¸± °ÍÀÌ´Ù. ¿ì¸®°¡ ±×ÀÇ »ç¸íÀ» ÀÌÇØÇÏÁö ¸øÇß´ø
ÀÌ ¿©·¯ ÇØ µ¿¾È ³»³», ±×´Â Ãæ½ÇÇÑ Ä£±¸¿´´Ù. ºñÀ§ ¸ÂÃß´Â ¸»À» ÀüÇô ÇÏÁö ¾ÊÁö¸¸, ¿ì¸® ¸ðµÎ¸¦ ¶È°°ÀÌ Ä£ÀýÇÏ°Ô
´Ù·ç¸ç, º¯ÇÔ¾øÀÌ ºÎµå·´°í µ¿Á¤½ÉÀÌ ÀÖ´Ù. ±×ÀÇ Àλý°ú ¸ðµç ´Ù¸¥ °ÍÀ» ¿ì¸®¿Í ÇÔ²² ³ª´©¾ú´Ù. ¿ì¸®´Â ÇູÇÑ
°øµ¿Ã¼¿ä, ¹«¾ùÀ̳ª °øµ¿À¸·Î ÇÔ²² ¾´´Ù. ¿ì¸®´Â ±×·¸°Ô ¹÷Âù »óȲ ¹Ø¿¡¼ Çѳ¹ Àΰ£ÀÌ ±×·± Ƽ¾ø´Â ÀλýÀ» »ì
¼ö ÀÖ´Ù°í ¹ÏÁö ¾Ê´Â´Ù.
161:2.4 (1785.4) 3. ¿¹¼ö°¡ °áÄÚ ±×¸©µÈ ÀÏÀ» ÇÏÁö ¾Ê±â ¶§¹®¿¡ ¿ì¸®´Â ±×°¡ ½Å¼ºÇÏ´Ù°í »ý°¢ÇÑ´Ù.
¾Æ¹« À߸øÀ» ÀúÁö¸£Áö ¾Ê´Â´Ù. ±×´Â ³î¶ø°Ô ÁöÇý·Ó°í, ´õÇÒ ³ªÀ§ ¾øÀÌ °æ°ÇÇÏ´Ù. ³¯¸¶´Ù ¾Æ¹öÁöÀÇ ¶æ¿¡ ¿ÏÀüÈ÷
¸ÂÃß¾î »ê´Ù. ¾Æ¹öÁöÀÇ À²¹ýÀ» Çϳªµµ ¾î±âÁö ¾ÊÀ¸´Ï±î °áÄÚ À߸øÀ» ´µ¿ìÄ¡Áö ¾Ê´Â´Ù. ¿ì¸®¸¦ À§ÇÏ¿© ¿ì¸®¿Í ÇÔ²²
±âµµÇÏÁö¸¸, °áÄÚ ¿ì¸®¿¡°Ô ±×¸¦ À§ÇÏ¿© ±âµµÇ϶ó°í ¿äûÇÏÁö ¾Ê´Â´Ù. ±×´Â º¯ÇÔ ¾øÀÌ Á˸¦ ÁþÁö ¾Ê´Â´Ù°í ¿ì¸®´Â
¹Ï´Â´Ù. °Ü¿ì Àΰ£ÀÎ ÀÚ°¡ ÀÏÂïÀÌ ±×·¯ÇÑ »îÀ» »ê´Ù°í °ø¾ðÇß´Ù°í »ý°¢ÇÏÁö ¾Ê´Â´Ù. ±×´Â ¿ÏÀüÇÑ »îÀ» »ê´Ù°í
ÁÖÀåÇÏ°í, ±×°¡ ±×·¸°Ô ÇÑ´Ù°í ¿ì¸®´Â ÀÎÁ¤ÇÑ´Ù. ¿ì¸®ÀÇ °æ°ÇÇÔÀº ´µ¿ìħ¿¡¼ »ý±âÁö¸¸ ±×ÀÇ °æ°ÇÇÔÀº ¿Ã¹Ù¸§¿¡¼
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µíÇÏ´Ù. ±×´Â °ø¾ðÇÏ´Â ´ë·Î ±×·± ºÐÀ̵çÁö, ¾Æ´Ï¸é ¼¼»ó¿¡ ÀÏÂïÀÌ ¾Ë·ÁÁø °¡¿îµ¥ ÃÖ´ëÀÇ À§¼±ÀÚ¿ä »ç±â²ÛÀÌ´Ù.
±×´Â ÀڱⰡ ÁÖÀåÇÏ´Â ´ë·Î ¹Ù·Î ±×·± ºÐÀ̶ó°í ¿ì¸®´Â È®½ÅÇÑ´Ù.
161:2.5 (1785.5) 4. ±×ÀÇ µ¶Æ¯ÇÑ ¼ºÇ°, ±×¸®°í °¨Á¤ÀÇ ¿ÏÀüÇÑ ÀÚÁ¦´Â ±×°¡ Àΰ£°ú ½Å(ãê)ÀÇ
°áÇÕÀ̶ó´Â È®½ÅÀ» ¿ì¸®¿¡°Ô ÁØ´Ù. ±×´Â Àΰ£Àû ÇÊ¿ä°¡ ÀÖ´Â Àå¸é¿¡ ¾î±è¾øÀÌ ¹ÝÀÀÇϸç, »ç¶÷ÀÇ °íÅëÀÌ ±×ÀÇ ¸¶À½¿¡
È£¼ÒÇÏÁö ¾Ê´Â ÀûÀÌ ¾ø´Ù. ±×ÀÇ µ¿Á¤½ÉÀº À°Ã¼ÀÇ °íÅë, Á¤½ÅÀÇ °í³ú, ¶Ç´Â ¿µÀû ½½ÇÄ¿¡ ¶È°°ÀÌ ¹ÝÀÀÇÑ´Ù. µ¿·á
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¹«Ã´ ÀÚºñ·Ó°í ¹è·Á°¡ ±í´Ù. »ç¶÷µéÀÇ ¿µÀû ¿Ï°íÇÔÀ» ½½ÆÛÇÏ°í, »ç¶÷µéÀÌ Áø¸®ÀÇ ºûÀ» º¸´Â °Í¿¡ Âù¼ºÇÒ ¶§ ±â»µÇÑ´Ù.
161:2.6 (1786.1) 5. ±×´Â »ç¶÷µéÀÇ ¸Ó¸® ¼Ó¿¡ ÀÖ´Â »ý°¢À» ¾Ë°í ¸¶À½ ¼ÓÀÇ ¼Ò¸ÁÀ» ÀÌÇØÇÏ´Â µíÇÏ´Ù.
±×¸®°í ¿ì¸®ÀÇ ¿µÀÌ ºÒ¾ÈÇÑ °Í¿¡ ¹Ýµå½Ã °ø°¨ÇÑ´Ù. ¿ì¸® Àΰ£ÀÇ °¨Á¤À» ¸ðµÎ °¡Áø µíÇÏÁö¸¸, ±× °¨Á¤Àº ÈǸ¢ÇÏ°Ô
¿µÈ·Ó°Ô µÇ¾ú´Ù. ¼±À» ¶Ñ·ÇÀÌ »ç¶ûÇÏ°í Á˸¦ ¶È°°ÀÌ ¹Ì¿öÇÑ´Ù. ½ÅÀÌ ¾Õ¿¡ °è½ÉÀ» ÃÊÀΰ£ÀûÀ¸·Î ÀǽÄÇÏ°í ÀÖ´Ù.
»ç¶÷ó·³ ±âµµÇÏÁö¸¸ Çϳª´Ôó·³ ÇൿÇÑ´Ù. »ç¹°À» ¹Ì¸® ¾Æ´Â µíÇÏ´Ù. Áö±Ýµµ °¨È÷ ±×ÀÇ Á×À½¿¡ ´ëÇÏ¿© ¸»ÇÏ°í,
¾Õ³¯¿¡ ±×°¡ ¿µÈ·Ó°Ô µÈ´Ù°í ¾î¶² ½Åºñ½º·¯¿î ¸»¾¸À» ÇÑ´Ù. Ä£ÀýÇÏÁö¸¸, ¶ÇÇÑ ´ë´ãÇÏ°í ¿ë°¨ÇÏ´Ù. Àǹ«¸¦ ´ÙÇÏ´Â
µ¥ °áÄÚ ±×¸£Ä¡Áö ¾Ê´Â´Ù.
161:2.7 (1786.2) 6. ¿ì¸®´Â ±×°¡ ÃÊÀΰ£Àû Áö½ÄÀ» °¡Áø Çö»ó¿¡ Ç×»ó °¨¸íÀ» ¹Þ´Â´Ù. ¹Ìó ÇÏ·ç°¡
Áö³ª±â Àü¿¡, ¹Ù·Î ±×°¡ °è½Å µ¥¼ ¶³¾îÁø °÷¿¡ ¹«½¼ ÀÏÀÌ ÀϾ´Â°¡ ÁÖ°¡ ¾Æ´Â °ÍÀ» µå·¯³»´Â ¹«½¼ ÀÏÀÌ ¹ú¾îÁø´Ù.
±×´Â µ¿·áµéÀÇ »ý°¢À» ¶ÇÇÑ ¾Æ´Â µíÇÏ´Ù. ÀǽÉÇÒ ¿©Áö ¾øÀÌ ±×´Â ÇÏ´Ã ¼º°ÝÀÚµé°ú ±³ÅëÇϸç, Áú¹®ÀÇ ¿©Áö ¾øÀÌ
³ª¸ÓÁö ¿ì¸®º¸´Ù ÈξÀ ³ôÀº ¿µÀû ¼öÁØ¿¡¼ »ê´Ù. µ¶Æ¯ÇÏ°Ô ¾Ë¾Æº¸´Â ±×ÀÇ ´«¾Õ¿¡ ¸ðµç °ÍÀÌ ÆîÃÄÁø µíÇÏ´Ù. ±×´Â
¿ì¸®¿Í ´ëÈÇÏ·Á°í ¹¯´Â °ÍÀÌÁö, Á¤º¸¸¦ ij³»·Á°í ¹¯Áö ¾Ê´Â´Ù.
161:2.8 (1786.3) 7. ¿äÁò¿¡ ÁÖ´Â ÀÚ±âÀÇ ÃÊÀΰ£¼ºÀ» ¼½¿Áö ¾Ê°í ÁÖÀåÇÑ´Ù. ¿ì¸®°¡ »çµµ·Î¼ ¼¼¿ò¹ÞÀº
³¯ºÎÅÍ ¹Ù·Î ÃÖ±Ù¿¡ À̸£±â±îÁö, °áÄÚ À§¿¡¼ Çϳª´ÔÀ¸·ÎºÎÅÍ ¿ÔÀ½À» ºÎÀÎÇÑ ÀûÀÌ ¾ø´Ù. ±×´Â ½Å´Ù¿î ¼±»ýÀÇ ±ÇÀ§¸¦
°¡Áö°í ¸»¾¸ÇÑ´Ù. ÁÖ´Â ¼½¿Áö ¾Ê°í ¿À´Ã³¯ Á¾±³ ¼±»ýµéÀÇ Á¾±³Àû °¡¸£Ä§À» ³í¹ÚÇÏ°í, ºÐ¸íÇÑ ±ÇÀ§¸¦ °¡Áö°í »õ
º¹À½À» ¼±Æ÷ÇÑ´Ù. ±×´Â ÁÖÀåÀ» ³»¼¼¿ì¸ç, Àû±ØÀûÀÌ°í ±ÇÀ§°¡ ÀÖ´Ù. ¼¼·ÊÀÚ ¿äÇÑÁ¶Â÷ ¿¹¼öÀÇ ¸»¾¸À» µé¾úÀ» ¶§
±×°¡ Çϳª´ÔÀÇ ¾ÆµéÀ̶ó°í ¼±¾ðÇß´Ù. ±×´Â ¸¶À½ ¼Ó¿¡ ¾ÆÁÖ ºÎÁ·ÇÔÀÌ ¾ø´Â µíÇÏ´Ù. ±ºÁßÀÇ ÁöÁö(ò¨ò¥)¸¦ °¥¸ÁÇÏÁö
¾ÊÀ¸¸ç, »ç¶÷µéÀÇ ÀÇ°ß¿¡ ¾Æ¶û°÷ÇÏÁö ¾Ê´Â´Ù. ¿ë°¨Çصµ µµ¹«Áö ÀÚ¸¸ÀÌ ¾ø´Ù.
161:2.9 (1786.4) 8. ¹«½¼ ÀÏÀ» ÇàÇÏµç ±×´Â ´Ã °è½Ã´Â µ¿·áÀÎ Çϳª´Ô¿¡ ´ëÇÏ¿© Ç×»ó À̾߱âÇÑ´Ù.
ÁÁÀº ÀÏ ÇÏ´Â µ¥ ¸ôµÎÇϸç, ÀÌ´Â Çϳª´ÔÀÌ ¾È¿¡ °è½Å µíÇϱ⠶§¹®ÀÌ´Ù. Àڽſ¡ ´ëÇÏ¿©, ±×¸®°í ¶¥¿¡¼ ±×ÀÇ
»ç¸í¿¡ ´ëÇÏ¿© ´ë´ÜÈ÷ ³î¶ó¿î ÁÖÀåÀ» Çϸç, ±×·± ÁÖÀåÀº ±×°¡ ½ÅÀÌ ¾Æ´Ï¶ó¸é Å͹«´Ï¾ø´Ù. ±×´Â ÇѶ§ ¼±¾ðÇß´Ù,
¡°¾Æºê¶óÇÔÀÌ ÀÖ±â Àü¿¡, ³»°¡ ÀÖ¾ú³ë¶ó.¡± ºÐ¸íÈ÷ ½Å¼ºÀ» ÁÖÀåÇØ ¿Ô°í Çϳª´Ô°ú µ¿¾÷ÀÚ¶ó°í °ø¾ðÇÑ´Ù. ÇÏ´Ã ¾Æ¹öÁö¿Í
°¡±î¿î °ü°è¸¦ °¡Á³´Ù´Â ÁÖÀåÀ» µÇÇ®ÀÌÇÏ´À¶ó°í °¡´ÉÇÑ ¾ð¾î¸¦ °ÅÀÇ ´Ù µ¿¿øÇÑ´Ù. °¨È÷ ÀÚ±â¿Í ¾Æ¹öÁö´Â Çϳª¶ó°í
ÁÖÀåÇϱâ±îÁö ÇÑ´Ù. ´©±¸¶óµµ ±×¸¦ º» ÀÚ´Â ¾Æ¹öÁö¸¦ º¸¾Ò´Ù°í ¸»ÇÑ´Ù. ¾ÆÀÌó·³ ÀÚ¿¬½º·´°Ô ÀÌ ¾öû³ ÀÏÀ» ¸ðµÎ
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´ëÇÏ¿© ¾ÆÁÖ È®½ÅÇÏ´Â µíÇÏ°í, ±×·± »ç¹«ÀûÀÎ ¹æ¹ýÀ¸·Î ÀÌ °ü°èµé¿¡ ´ëÇÏ¿© ¸»ÇÑ´Ù.
161:2.10 (1786.5) 9. ±âµµ(Ñ·Ôª)ÇÏ´Â »ýÈ°À» º¸¸é ±×´Â ¾Æ¹öÁö¿Í ¹Ù·Î ±³ÅëÇÏ´Â µíÇÏ´Ù. ¿ì¸®´Â
±×°¡ µå¸®´Â ±âµµ¸¦ Á¶±Ý ¹Û¿¡ µèÁö ¸øÇßÁö¸¸ ¸î ¹ø ¾È µÇ´Â ÀÌ ±âµµ´Â, ¸»ÇÏÀÚ¸é ±×°¡ ¾ó±¼À» ¸¶ÁÖÇÏ°í Çϳª´Ô°ú
À̾߱âÇÔÀ» °¡¸®Å³ °ÍÀÌ´Ù. Áö³³¯ »Ó ¾Æ´Ï¶ó ¾Õ³¯À» ¾Æ´Â µíÇÏ´Ù. ±×°¡ Àΰ£À» ³Ñ´Â ¹«¾ùÀÌ ¾Æ´Ï¶ó¸é, ±×´Â
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¶ÇÇÑ ½ÅÀ̶ó°í °ÅÀÇ ¶È°°ÀÌ È®½ÅÇÑ´Ù. ¿ì¸®´Â ±×°¡ ½ÅÀ̶ó°í ¹Ï´Â´Ù. ±×°¡ »ç¶÷ÀÇ ¾ÆµéÀÌ¿ä Çϳª´ÔÀÇ ¾ÆµéÀ̶ó°í
È®½ÅÇÑ´Ù.
161:2.11 (1787.1) ·Î´Ü°ú ȸÀǸ¦ ¸¶Ä¡°í ³ª¼, ³ª´Ù´Ï¿¤°ú Å丶½º´Â µ¿·á »çµµµé°ú ÇÔ²² ÇÏ·Á°í
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161:2.12 (1787.2) ·Î´ÜÀº ¾Ë·º»êµå¸®¾Æ·Î µ¹¾Æ°¬°í, °Å±â¼ ¿À·§µ¿¾È ¸Þ°£Å¸ Çб³¿¡¼ ±×ÀÇ Ã¶ÇÐÀ»
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ÀýÁ¤¿¡ À̸£·¶À» ¶§ ´Ù¸¥ »ç¶÷µé°ú ÇÔ²² ±×¸®½º¿¡¼ ¸ñ¼ûÀ» ¹ÙÃÆ´Ù.
¡ãTop
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2. The Divine Nature
of Jesus
161:2.1 Since Nathaniel and Thomas had
so fully approved Rodan's views of the gospel of the kingdom,
there remained only one more point to consider, the teaching
dealing with the divine nature of Jesus, a doctrine only so
recently publicly announced. Nathaniel and Thomas jointly presented
their views of the divine nature of the Master, and the following
narrative is a condensed, rearranged, and restated presentation
of their teaching:
161:2.2 Jesus has admitted his divinity, and we believe him.
Many remarkable things have happened in connection with his
ministry which we can understand only by believing that he is
the Son of God as well as the Son of Man.
161:2.3 His life association with us exemplifies the ideal of
human friendship; only a divine being could possibly be such
a human friend. He is the most truly unselfish person we have
ever known. He is the friend even of sinners; he dares to love
his enemies. He is very loyal to us. While he does not hesitate
to reprove us, it is plain to all that he truly loves us. The
better you know him, the more you will love him. You will be
charmed by his unswerving devotion. Through all these years
of our failure to comprehend his mission, he has been a faithful
friend. While he makes no use of flattery, he does treat us
all with equal kindness; he is invariably tender and compassionate.
He has shared his life and everything else with us. We are a
happy community; we share all things in common. We do not believe
that a mere human could live such a blameless life under such
trying circumstances.
161:2.4 We think Jesus is divine because he never does wrong;
he makes no mistakes. His wisdom is extraordinary; his piety
superb. He lives day by day in perfect accord with the Father's
will. He never repents of misdeeds because he transgresses none
of the Father's laws. He prays for us and with us, but he never
asks us to pray for him. We believe that he is consistently
sinless. We do not think that one who is only human ever professed
to live such a life. He claims to live a perfect life, and we
acknowledge that he does. Our piety springs from repentance,
but his piety springs from righteousness. He even professes
to forgive sins and does heal diseases. No mere man would sanely
profess to forgive sin; that is a divine prerogative. And he
has seemed to be thus perfect in his righteousness from the
times of our first contact with him. We grow in grace and in
the knowledge of the truth, but our Master exhibits maturity
of righteousness to start with. All men, good and evil, recognize
these elements of goodness in Jesus. And yet never is his piety
obtrusive or ostentatious. He is both meek and fearless. He
seems to approve of our belief in his divinity. He is either
what he professes to be, or else he is the greatest hypocrite
and fraud the world has ever known. We are persuaded that he
is just what he claims to be.
161:2.5 The uniqueness of his character and the perfection of
his emotional control convince us that he is a combination of
humanity and divinity. He unfailingly responds to the spectacle
of human need; suffering never fails to appeal to him. His compassion
is moved alike by physical suffering, mental anguish, or spiritual
sorrow. He is quick to recognize and generous to acknowledge
the presence of faith or any other grace in his fellow men.
He is so just and fair and at the same time so merciful and
considerate. He grieves over the spiritual obstinacy of the
people and rejoices when they consent to see the light of truth.
161:2.6 He seems to know the thoughts of men's minds and to
understand the longings of their hearts. And he is always sympathetic
with our troubled spirits. He seems to possess all our human
emotions, but they are magnificently glorified. He strongly
loves goodness and equally hates sin. He possesses a superhuman
consciousness of the presence of Deity. He prays like a man
but performs like a God. He seems to foreknow things; he even
now dares to speak about his death, some mystic reference to
his future glorification. While he is kind, he is also brave
and courageous. He never falters in doing his duty.
161:2.7 We are constantly impressed by the phenomenon of his
superhuman knowledge. Hardly does a day pass but something transpires
to disclose that the Master knows what is going on away from
his immediate presence. He also seems to know about the thoughts
of his associates. He undoubtedly has communion with celestial
personalities; he unquestionably lives on a spiritual plane
far above the rest of us. Everything seems to be open to his
unique understanding. He asks us questions to draw us out, not
to gain information.
161:2.8 Recently the Master does not hesitate to assert his
superhumanity. From the day of our ordination as apostles right
on down to recent times, he has never denied that he came from
the Father above. He speaks with the authority of a divine teacher.
The Master does not hesitate to refute the religious teachings
of today and to declare the new gospel with positive authority.
He is assertive, positive, and authoritative. Even John the
Baptist, when he heard Jesus speak, declared that he was the
Son of God. He seems to be so sufficient within himself. He
craves not the support of the multitude; he is indifferent to
the opinions of men. He is brave and yet so free from pride.
161:2.9 He constantly talks about God as an ever-present associate
in all that he does. He goes about doing good, for God seems
to be in him. He makes the most astounding assertions about
himself and his mission on earth, statements which would be
absurd if he were not divine. He once declared, "Before
Abraham was, I am." He has definitely claimed divinity;
he professes to be in partnership with God. He well-nigh exhausts
the possibilities of language in the reiteration of his claims
of intimate association with the heavenly Father. He even dares
to assert that he and the Father are one. He says that any one
who has seen him has seen the Father. And he says and does all
these tremendous things with such childlike naturalness. He
alludes to his association with the Father in the same manner
that he refers to his association with us. He seems to be so
sure about God and speaks of these relations in such a matter-of-fact
way.
161:2.10 In his prayer life he appears to communicate directly
with his Father. We have heard few of his prayers, but these
few would indicate that he talks with God, as it were, face
to face. He seems to know the future as well as the past. He
simply could not be all of this and do all of these extraordinary
things unless he were something more than human. We know he
is human, we are sure of that, but we are almost equally sure
that he is also divine. We believe that he is divine. We are
convinced that he is the Son of Man and the Son of God.
161:2.11 When Nathaniel and Thomas had concluded their conferences
with Rodan, they hurried on toward Jerusalem to join their fellow
apostles, arriving on Friday of that week. This had been a great
experience in the lives of all three of these believers, and
the other apostles learned much from the recounting of these
experiences by Nathaniel and Thomas.
161:2.12 Rodan made his way back to Alexandria, where he long
taught his philosophy in the school of Meganta. He became a
mighty man in the later affairs of the kingdom of heaven; he
was a faithful believer to the end of his earth days, yielding
up his life in Greece with others when the persecutions were
at their height.
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3.
¿¹¼öÀÇ Àΰ£ Áö¼º°ú ½Å Áö¼º
161:3.1 (1787.3) ½Å(ãê)À̶ó´Â ÀǽÄÀº ¿¹¼ö°¡ ¼¼·Ê ¹ÞÀ» ¶§±îÁö
¸Ó¸® ¼Ó¿¡¼ Â÷ÃûÂ÷Ãû ÀÚ¶ú´Ù. ÀÚ½ÅÀÇ ½Å´Ù¿î ¼ºÇ°, Àΰ£ÀÌ µÇ±â ÀüÀÇ Á¸Àç, ¿ìÁÖ Æ¯±ÇÀ» ÃæºÐÈ÷ ÀÚÀǽÄÇÏ°Ô
µÈ µÚ¿¡, ÀÚ½ÅÀÇ ½Å¼ºÀ» Àΰ£À¸·Î¼ ÀǽÄÇÏ´Â °ÍÀ» ±×´Â ¿©·¯ °¡Áö·Î Á¦ÇÑÇÏ´Â ´É·ÂÀ» °¡Á³´ø µíÇÏ´Ù. ¿ì¸®¿¡°Ô´Â,
±×°¡ ¼¼·Ê¹ÞÀº ¶§ºÎÅÍ ½ÊÀÚ°¡¿¡ óÇüµÇ±â±îÁö ¿ÀÁ÷ Àΰ£ Áö¼º¿¡¸¸ ÀÇÁ¸ÇϵçÁö ¾Æ´Ï¸é Àΰ£ ¹× ½ÅÀÇ Áö¼º, ÀÌ µÎ
°¡Áö Áö½ÄÀ» ÀÌ¿ëÇϵçÁö, ÀüÀûÀ¸·Î ¿¹¼öÀÇ ¼±ÅÃÀ̾ú´ø °ÍÀ¸·Î º¸ÀδÙ. ¶§¶§·Î ±×´Â ¿ÀÁ÷ Àΰ£ Áö´É¿¡ °ÅÇÏ´Â Á¤º¸¸¸
ÀÌ¿ëÇÏ´Â µíÇß´Ù. ´Ù¸¥ °æ¿ì¿¡´Â ½ÅÀÇ ÀǽĿ¡ ÀÖ´Â ÃÊÀΰ£Àû ³»¿ëÀ» ÀÌ¿ëÇؾ߸¸ ¾òÀ» ¼ö ÀÖ´Â ±×·¯ÇÑ Ã游ÇÑ Áö½Ä°ú
ÁöÇý¸¦ °¡Áö°í ±×°¡ ÇൿÇÏ´Â µíÇß´Ù.
161:3.2 (1787.4) ±×°¡ ½ÅÀ̶ó´Â ÀǽÄÀ» ¶æ´ë·Î ½º½º·Î Á¦ÇÑÇÒ ¼ö ÀÖ´Ù´Â ÀÌ·ÐÀ» ¹Þ¾Æµé¿©¾ß ¿ì¸®´Â
±×ÀÇ µ¶Æ¯ÇÑ ÇൿÀ» ÀÌÇØÇÒ ¼ö ÀÖ´Ù. ¿©·¯ »ç°Ç¿¡ ´ëÇÑ ¼±°ßÀ» µ¿·áµé¿¡°Ô ÁÖÁö ¾Ê´Â ÀÏÀÌ ÈçÇß°í, µ¿·áµéÀÇ
»ý°¢°ú °èȹÀÇ ¼ºÁúÀ» ±×°¡ ¾Ë°í ÀÖ¾ú´Ù´Â °ÍÀ» ¿ì¸®´Â ÃæºÐÈ÷ ÀνÄÇÑ´Ù. ¿ì¸®°¡ ÀÌÇØÇÏ°Ç´ë, ¿¹¼ö°¡ ±×µéÀÇ »ý°¢À»
Çì¾Æ¸®°í °èȹÀ» ²ç¶Õ¾îº¼ ¼ö ÀÖ´Ù´Â °ÍÀ» ÃßÁ¾ÀÚµéÀÌ ³Ê¹« Àß ¾Ë±â¸¦ ±×´Â ¿øÇÏÁö ¾Ê¾Ò´Ù. ±×´Â »çµµ¿Í Á¦ÀÚµéÀÌ
¸Ó¸® ¼Ó¿¡ Áö³æ´ø, Àΰ£ÀÇ °³³äÀ» ³Ê¹« ¸Ö¸® ÃÊ¿ùÇϱ⸦ ¹Ù¶óÁö ¾Ê¾Ò´Ù.
161:3.3 (1787.5) ½ÅÀ¸·Î¼ ÀÚ±âÀÇ ÀǽÄ(ëòãÛ)À» ½º½º·Î Á¦ÇÑÇÏ´Â ½À°ü, ±×¸®°í ¹Ì¸® ¾Ë°í »ý°¢À»
²ç¶Õ¾îº¸´Â °ÍÀ» Àΰ£ µ¿·áµé·ÎºÎÅÍ °¨Ãß´Â ±â¼ú, ÀÌ µÑÀÇ Â÷À̸¦ ¿ì¸®´Â µµ¹«Áö ±¸º°ÇÏÁö ¸øÇÑ´Ù. ±×°¡ ÀÌ µÎ
°¡Áö ±â¼úÀ» ¾´´Ù°í È®½ÅÇÏÁö¸¸, ¿ì¸®´Â ¾î´À ÁÖ¾îÁø °æ¿ì¿¡ ±×°¡ ¾î´À ¹æ¹ýÀ» ÀÌ¿ëÇߴ°¡ ¹Ýµå½Ã Àß¶ó¼ ¸»ÇÒ
¼ö ¾ø´Ù. Àΰ£ ÀǽĿ¡ µé¾î ÀÖ´Â ³»¿ë¸¸À¸·Î ±×°¡ ÇൿÇÏ´Â °ÍÀ» ¿ì¸®´Â ÀÚÁÖ °üÂûÇßÀ¸¸ç, ¿ìÁÖÀÇ ÇÏ´Ã Áý´ÜÀÇ
ÁöµµÀÚµé°ú ±×°¡ ȸÀÇÇÏ´Â °ÍÀ» º¸°í, ÀǽÉÇÒ ¿©Áö ¾øÀÌ ½ÅÀÇ Áö¼ºÀÌ È°µ¿ÇÔÀ» Çì¾Æ¸®°ï Çß´Ù. ±×¸®°í ³ª¼ °ÅÀÇ
¼ö¾øÀÌ ¸¹Àº °æ¿ì¿¡, Àΰ£ ¹× ½ÅÀÇ Áö¼ºÀÌ °Ñº¸±â¿¡ ¿ÏÀüÈ÷ ÅëÀÏµÈ °¡¿îµ¥ È°¼ºÈµÇ¾î, ÀÌ·¯ÇÑ »ç¶÷°ú Çϳª´ÔÀÇ
ÅëÇÕµÈ ¼º°ÝÀÌ ÀÏÇÏ´Â °ÍÀ» ¿ì¸®´Â ±¸°æÇß´Ù. ÀÌ°ÍÀÌ ±×·¯ÇÑ Çö»ó¿¡ ´ëÇÏ¿© ¿ì¸®°¡ °¡Áø Áö½ÄÀÇ ÇÑ°èÀÌ´Ù. ¿ì¸®´Â
Á¤¸»·Î ÀÌ ½Åºñ¿¡ °üÇÏ¿© ¿ÏÀüÇÑ Áø½ÇÀ» ½ÇÁ¦·Î ¾ËÁö ¸øÇÑ´Ù.
¡ãTop
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3. Jesus¡¯ Human and Divine
Minds
161:3.1 Consciousness of divinity was a
gradual growth in the mind of Jesus up to the occasion of his
baptism. After he became fully self-conscious of his divine
nature, prehuman existence, and universe prerogatives, he seems
to have possessed the power of variously limiting his human
consciousness of his divinity. It appears to us that from his
baptism until the crucifixion it was entirely optional with
Jesus whether to depend only on the human mind or to utilize
the knowledge of both the human and the divine minds. At times
he appeared to avail himself of only that information which
was resident in the human intellect. On other occasions he appeared
to act with such fullness of knowledge and wisdom as could be
afforded only by the utilization of the superhuman content of
his divine consciousness.
161:3.2 We can understand his unique performances only by accepting
the theory that he could, at will, self-limit his divinity consciousness.
We are fully cognizant that he frequently withheld from his
associates his foreknowledge of events, and that he was aware
of the nature of their thinking and planning. We understand
that he did not wish his followers to know too fully that he
was able to discern their thoughts and to penetrate their plans.
He did not desire too far to transcend the concept of the human
as it was held in the minds of his apostles and disciples.
161:3.3 We are utterly at a loss to differentiate between his
practice of self-limiting his divine consciousness and his technique
of concealing his preknowledge and thought discernment from
his human associates. We are convinced that he used both of
these techniques, but we are not always able, in a given instance,
to specify which method he may have employed. We frequently
observed him acting with only the human content of consciousness;
then would we behold him in conference with the directors of
the celestial hosts of the universe and discern the undoubted
functioning of the divine mind. And then on almost numberless
occasions did we witness the working of this combined personality
of man and God as it was activated by the apparent perfect union
of the human and the divine minds. This is the limit of our
knowledge of such phenomena; we really do not actually know
the full truth about this mystery.
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