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Paper 195
After Pentecost
195:0.1 The results of Peter's preaching on the day of Pentecost
were such as to decide the future policies, and to determine
the plans, of the majority of the apostles in their efforts
to proclaim the gospel of the kingdom. Peter was the real founder
of the Christian church; Paul carried the Christian message
to the gentiles, and the Greek believers carried it to the whole
Roman Empire.
195:0.2 Although the tradition-bound and priest-ridden Hebrews,
as a people, refused to accept either Jesus' gospel of the fatherhood
of God and the brotherhood of man or Peter's and Paul's proclamation
of the resurrection and ascension of Christ (subsequent Christianity),
the rest of the Roman Empire was found to be receptive to the
evolving Christian teachings. Western civilization was at this
time intellectual, war weary, and thoroughly skeptical of all
existing religions and universe philosophies. The peoples of
the Western world, the beneficiaries of Greek culture, had a
revered tradition of a great past. They could contemplate the
inheritance of great accomplishments in philosophy, art, literature,
and political progress. But with all these achievements they
had no soul-satisfying religion. Their spiritual longings remained
unsatisfied.
195:0.3 Upon such a stage of human society the teachings of
Jesus, embraced in the Christian message, were suddenly thrust.
A new order of living was thus presented to the hungry hearts
of these Western peoples. This situation meant immediate conflict
between the older religious practices and the new Christianized
version of Jesus' message to the world. Such a conflict must
result in either decided victory for the new or for the old
or in some degree of compromise. History shows that the struggle
ended in compromise. Christianity presumed to embrace too much
for any one people to assimilate in one or two generations.
It was not a simple spiritual appeal, such as Jesus had presented
to the souls of men; it early struck a decided attitude on religious
rituals, education, magic, medicine, art, literature, law, government,
morals, sex regulation, polygamy, and, in limited degree, even
slavery. Christianity came not merely as a new religion¡ªsomething
all the Roman Empire and all the Orient were waiting for¡ªbut
as a new order of human society. And as such a pretension it
quickly precipitated the social-moral clash of the ages. The
ideals of Jesus, as they were reinterpreted by Greek philosophy
and socialized in Christianity, now boldly challenged the traditions
of the human race embodied in the ethics, morality, and religions
of Western civilization.
195:0.4 At first, Christianity won as converts only the lower
social and economic strata. But by the beginning of the second
century the very best of Greco-Roman culture was increasingly
turning to this new order of Christian belief, this new concept
of the purpose of living and the goal of existence.
195:0.5 How did this new message of Jewish origin, which had
almost failed in the land of its birth, so quickly and effectively
capture the very best minds of the Roman Empire? The triumph
of Christianity over the philosophic religions and the mystery
cults was due to:
195:0.6 Organization. Paul was a great organizer and his successors
kept up the pace he set.
195:0.7 Christianity was thoroughly Hellenized. It embraced
the best in Greek philosophy as well as the cream of Hebrew
theology.
195:0.8 But best of all, it contained a new and great ideal,
the echo of the life bestowal of Jesus and the reflection of
his message of salvation for all mankind.
195:0.9 The Christian leaders were willing to make such compromises
with Mithraism that the better half of its adherents were won
over to the Antioch cult.
195:0.10 Likewise did the next and later generations of Christian
leaders make such further compromises with paganism that even
the Roman emperor Constantine was won to the new religion.
195:0.11 But the Christians made a shrewd bargain with the pagans
in that they adopted the ritualistic pageantry of the pagan
while compelling the pagan to accept the Hellenized version
of Pauline Christianity. They made a better bargain with the
pagans than they did with the Mithraic cult, but even in that
earlier compromise they came off more than conquerors in that
they succeeded in eliminating the gross immoralities and also
numerous other reprehensible practices of the Persian mystery.
195:0.12 Wisely or unwisely, these early leaders of Christianity
deliberately compromised the ideals of Jesus in an effort to
save and further many of his ideas. And they were eminently
successful. But mistake not! these compromised ideals of the
Master are still latent in his gospel, and they will eventually
assert their full power upon the world.
195:0.13 By this paganization of Christianity the old order
won many minor victories of a ritualistic nature, but the Christians
gained the ascendancy in that:
195:0.14 A new and enormously higher note in human morals was
struck.
195:0.15 A new and greatly enlarged concept of God was given
to the world.
195:0.16 The hope of immortality became a part of the assurance
of a recognized religion.
195:0.17 Jesus of Nazareth was given to man's hungry soul.
195:0.18 Many of the great truths taught by Jesus were almost
lost in these early compromises, but they yet slumber in this
religion of paganized Christianity, which was in turn the Pauline
version of the life and teachings of the Son of Man. And Christianity,
even before it was paganized, was first thoroughly Hellenized.
Christianity owes much, very much, to the Greeks. It was a Greek,
from Egypt, who so bravely stood up at Nicaea and so fearlessly
challenged this assembly that it dared not so obscure the concept
of the nature of Jesus that the real truth of his bestowal might
have been in danger of being lost to the world. This Greek's
name was Athanasius, and but for the eloquence and the logic
of this believer, the persuasions of Arius would have triumphed.
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195:1.4 (2071.4) 2. ¹Ù¿ï°ú ±× ÈÄ°èÀÚµéÀº ±â²¨ÀÌ, ÇÏÁö¸¸ ³¯Ä«·Ó°í Çö¸íÇÏ°Ô, ŸÇùÇÏ´Â »ç¶÷À̾ú´Ù.
½ÅÇÐ(ãêùÊ)À» ÆÄ´Â ±â¹ÎÇÑ »óÀÎÀ̾ú´Ù.
195:1.5 (2071.5) ¾Æµ¥³×¿¡¼ ¹Ù¿ïÀÌ ÀϾ ¡°±×¸®½ºµµÀÌÀÚ ½ÊÀÚ°¡¿¡ ¸ø¹ÚÈù ºÐ¡±À» ÀüÇßÀ» ¶§,
±×¸®½ºÀÎÀº ¿µÀûÀ¸·Î °¥±ÞÇß´Ù. ±Ã±ÝÇÏ¿© ¹¯°í, °ü½ÉÀ» °¡Á³°í, ½ÇÁ¦·Î ¿µÀû Áø¸®¸¦ ã°í ÀÖ¾ú´Ù. ·Î¸¶ÀÎÀÌ Ã³À½¿¡´Â
±âµ¶±³¿¡ ´ëÇ×ÇÏ¿© ½Î¿ü°í, ÇÑÆí ±×¸®½ºÀÎÀº ¹Þ¾Æµé¿´´Ù´Â °Í, ±×¸®°í ±×¸®½º ¹®ÈÀÇ ÀϺημ ´ç½Ã¿¡ ¼öÁ¤µÈ ÀÌ
»õ Á¾±³¸¦ ÈÄÀÏ¿¡ ¹Þ¾ÆµéÀ̵µ·Ï ·Î¸¶ÀÎÀ» ±ÛÀÚ ±×´ë·Î °Á¦ÇÑ °ÍÀº ±×¸®½ºÀÎÀ̾ú´Ù´Â °ÍÀ» °áÄÚ ÀØÁö ¸»¶ó.
195:1.6 (2071.6) ±×¸®½ºÀÎÀº ¾Æ¸§´Ù¿ò, À¯´ëÀÎÀº °Å·èÇÔÀ» Á¸ÁßÇßÁö¸¸, µÎ ¹ÎÁ·ÀÌ Áø¸®¸¦ »ç¶ûÇÏ¿´´Ù.
¿©·¯ ¼¼±â µ¿¾È ±×¸®½ºÀÎÀº Á¾±³¸¦ Á¦¿ÜÇÏ°í, ¸ðµç Àΰ£ ¹®Á¦¡ª»çȸ¤ý°æÁ¦¤ýÁ¤Ä¡¤ýöÇÐ ¹®Á¦¡ª¿¡ ´ëÇÏ¿© ½É°¢ÇÏ°Ô
»ý°¢ÇÏ°í ¿½ÉÈ÷ Åä·ÐÇß´Ù. °ÅÀÇ ¾Æ¹« ±×¸®½ºÀεµ Á¾±³¿¡ ±×´ÙÁö ´«±æÀ» µ¹¸®Áö ¾Ê¾Ò°í, ±×µéÀÇ Á¾±³Á¶Â÷ ±×¸®
½É°¢ÇÏ°Ô ¿©±âÁö ¾Ê¾Ò´Ù. ¿©·¯ ¼¼±â µ¿¾È À¯´ëÀÎÀº ÀÌ ´Ù¸¥ ºÐ¾ßÀÇ »ç»óÀ» ¼ÒȦÈ÷ ÇØ¿Ô°í, ÇÑÆí ¸Ó¸®¸¦ Á¾±³¿¡
½ñ¾Ò´Ù. ±×µéÀÇ Á¾±³¸¦ ¾ÆÁÖ ½É°¢ÇÏ°Ô, ³Ê¹«³ª ½É°¢ÇÏ°Ô ´Ù·ç¾ú´Ù. ¿¹¼ö°¡ ÀüÇÑ ¸»¾¸ÀÇ ³»¿ëÀÌ º¸¿©ÁÖ´Â ¹Ù¿Í
°°ÀÌ, ¿©·¯ ¼¼±â µ¿¾È ÀÌ µÎ ¹ÎÁ·ÀÇ »ç»ó(ÞÖßÌ)ÀÌ ¹¶Ãļ »ý±ä »ê¹°Àº ÀÌÁ¦ »õ üÁ¦ÀÇ Àΰ£ »çȸ¿¡, ±×¸®°í
¾î´À Á¤µµ »õ üÁ¦ÀÇ, Àΰ£ÀÇ Á¾±³ °ü³ä ¹× °ü½À¿¡ ÃßÁø·ÂÀÌ µÇ¾ú´Ù.
195:1.7 (2071.7) ¾Ë·º»ê´õ°¡ ±Ùµ¿ ¼¼°è¿¡ Çï¶ó ¹®¸íÀ» Æ۶߷ÈÀ» ¶§, ±×¸®½º ¹®ÈÀÇ ¿µÇâÀº À̹Ì
¼ºÎ ÁöÁßÇØÀÇ ¶¥¿¡ ħÅõÇÏ¿´´Ù. ÀÛÀº µµ½Ã ±¹°¡¿¡¼ »ç´Â ÇÑ, ±×¸®½ºÀÎÀº Á¾±³¿Í Á¤Ä¡¸¦ Àß Ã³¸®ÇßÀ¸³ª, ¸¶Äɵµ´Ï¾ÆÀÇ
¿ÕÀÌ ¾Æµå¸®¾Æ ÇطκÎÅÍ »¸¾î¼ Àδõ½º °±îÁö ±×¸®½º¸¦ °¨È÷ ÇϳªÀÇ Á¦±¹À¸·Î Å°¿üÀ» ¶§, ¹®Á¦°¡ ½ÃÀ۵Ǿú´Ù.
±×¸®½ºÀÇ ¿¹¼ú°ú öÇÐÀº Á¦±¹À» È®ÀåÇÏ´Â °úÁ¦¸¦ ÃæºÐÈ÷ °¨´çÇÒ ¼ö ÀÖ¾úÁö¸¸, Á¤Ä¡Àû ÇàÁ¤À̳ª Á¾±³´Â ±×·¸Áö ¾Ê¾Ò´Ù.
±×¸®½ºÀÇ µµ½Ã ±¹°¡µéÀÌ Ä¿Á® Á¦±¹ÀÌ µÈ µÚ¿¡, ¿ÀÈ÷·Á ÃÌƼ ³ª´Â ½ÅµéÀº Á¶±Ý ÀÌ»óÇÏ°Ô º¸¿´´Ù. ¿À·¡µÈ À¯´ë
Á¾±³ÀÇ ±âµ¶±³ ÆÇÀÌ ´Ù°¡¿ÔÀ» ¶§, ±×¸®½ºÀÎÀº Á¤¸»·Î À¯ÀÏÇÑ Çϳª´Ô, ´õ À§´ëÇÏ°í ´õ ÈǸ¢ÇÑ Çϳª´ÔÀ» ã°í ÀÖ¾ú´Ù.
195:1.8 (2072.1) Çï¶ó ¹®ÈÀÇ Á¦±¹Àº ±×·± »óÅ·Π¿À·¡ °¥ ¼ö ¾ø¾ú´Ù. Á¦±¹ÀÇ ¹®ÈÀû Áö¹è°¡ °è¼ÓµÇ¾úÁö¸¸,
¼¹æÀ¸·ÎºÎÅÍ Á¦±¹ÀÇ ÇàÁ¤À» À§ÇÏ¿© ·Î¸¶ÀÇ Á¤Ä¡Àû ¼ö¿ÏÀ» ¾òÀº µÚ¿¡, ±×¸®°í µ¿¹æÀ¸·ÎºÎÅÍ ÇÑ Á¾±³¸¦ ¾òÀº µÚ¿¡¾ß
¿À·¡ °ßµð¾ú°í, ±× Á¾±³ÀÇ À¯ÀÏÇÑ Çϳª´ÔÀº Á¦±¹ÀÇ Ç°À§¸¦ °®Ãß¾ú´Ù.
195:1.9 (2072.2) ±×¸®½ºµµ ÀÌÈÄ 1¼¼±â¿¡, Çï¶ó ¹®È´Â ÀÌ¹Ì ÀýÁ¤¿¡ À̸£·¶°í, ¼èÅð°¡ ½ÃÀ۵Ǿú´Ù.
Çй®ÀÌ Áøº¸µÇ°í ÀÖ¾úÁö¸¸, õÀç(ô¸î¦)°¡ ÁÙ¾îµé°í ÀÖ¾ú´Ù. ¹Ù·Î À̶§, ±âµ¶±³¿¡ ¾ó¸¶Å ´ã°Ü ÀÖ¾ú´ø, ¿¹¼öÀÇ
°ü³ä°ú ÀÌ»óÀÌ ±¸ÃâµÈ ±×¸®½º ¹®È¿Í Çй®ÀÇ ÀϺΰ¡ µÇ¾ú´Ù.
195:1.10 (2072.3) ¾Ë·º»ê´õ´Â ±×¸®½º ¹®¸íÀÇ ¹®ÈÀû ¼±¹°À» °¡Áö°í µ¿¹æÀ¸·Î Áø°ÝÇß´Ù. ¹Ù¿ïÀº ¿¹¼ö
º¹À½ÀÇ ±âµ¶±³ÆÇÀ» °¡Áö°í ¼¹æÀ» °ø·«Çß´Ù. ±×¸®°í ¼¹æ Àü¿ª¿¡ °ÉÃÄ ±×¸®½º ¹®È°¡ Áö¹èÇÑ °÷¿¡, Çï¶óÈµÈ ±âµ¶±³°¡
»Ñ¸®¸¦ ³»·È´Ù.
195:1.11 (2072.4) ¿¹¼öÀÇ ¸»¾¸ÀÇ µ¿¹æÆÇÀº, ±×ÀÇ °¡¸£Ä§¿¡ ´õ Ãæ½ÇÇÏ°Ô ³²±â´Â Ç߾, ŸÇùÇÏÁö
¾Ê´Â ¾Æºê³ÊÀÇ Åµµ¸¦ °è¼Ó µû¶ú´Ù. °áÄÚ Çï¶óÈµÈ Çؼ®ÆÇó·³ Áøº¸ÇÏÁö ¸øÇß°í, ±Ã±Ø¿¡ À̽½¶÷ ¿îµ¿ ¼Ó¿¡ ÆĹ¯Çô
»ç¶óÁ³´Ù.
°¢ÁÖ[1] 195:1.1 ¾Æ·¹¿ÀÆı¸½º : ¿¹Àü¿¡ ±×¸®½ºÀÎÀÇ
´ë¹ý¿ø ¿ªÇÒÀ» ÇÑ ¹ýÁ¤.
¡ãTop
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1. Influence
of the Greeks
195:1.1 The Hellenization of Christianity
started in earnest on that eventful day when the Apostle Paul
stood before the council of the Areopagus in Athens and told
the Athenians about " the Unknown God. " There, under
the shadow of the Acropolis, this Roman citizen proclaimed to
these Greeks his version of the new religion which had taken
origin in the Jewish land of Galilee. And there was something
strangely alike in Greek philosophy and many of the teachings
of Jesus. They had a common goal¡ªboth aimed at the emergence
of the individual. The Greek, at social and political emergence;
Jesus, at moral and spiritual emergence. The Greek taught intellectual
liberalism leading to political freedom; Jesus taught spiritual
liberalism leading to religious liberty. These two ideas put
together constituted a new and mighty charter for human freedom;
they presaged man's social, political, and spiritual liberty.
195:1.2 Christianity came into existence and triumphed over
all contending religions primarily because of two things:
195:1.3 The Greek mind was willing to borrow new and good ideas
even from the Jews.
195:1.4 Paul and his successors were willing but shrewd and
sagacious compromisers; they were keen theologic traders.
195:1.5 At the time Paul stood up in Athens preaching "
Christ and Him Crucified, " the Greeks were spiritually
hungry; they were inquiring, interested, and actually looking
for spiritual truth. Never forget that at first the Romans fought
Christianity, while the Greeks embraced it, and that it was
the Greeks who literally forced the Romans subsequently to accept
this new religion, as then modified, as a part of Greek culture.
195:1.6 The Greek revered beauty, the Jew holiness, but both
peoples loved truth. For centuries the Greek had seriously thought
and earnestly debated about all human problems¡ªsocial, economic,
political, and philosophic¡ªexcept religion. Few Greeks had paid
much attention to religion; they did not take even their own
religion very seriously. For centuries the Jews had neglected
these other fields of thought while they devoted their minds
to religion. They took their religion very seriously, too seriously.
As illuminated by the content of Jesus' message, the united
product of the centuries of the thought of these two peoples
now became the driving power of a new order of human society
and, to a certain extent, of a new order of human religious
belief and practice.
195:1.7 The influence of Greek culture had already penetrated
the lands of the western Mediterranean when Alexander spread
Hellenistic civilization over the near-Eastern world. The Greeks
did very well with their religion and their politics as long
as they lived in small city-states, but when the Macedonian
king dared to expand Greece into an empire, stretching from
the Adriatic to the Indus, trouble began. The art and philosophy
of Greece were fully equal to the task of imperial expansion,
but not so with Greek political administration or religion.
After the city-states of Greece had expanded into empire, their
rather parochial gods seemed a little queer. The Greeks were
really searching for one God, a greater and better God, when
the Christianized version of the older Jewish religion came
to them.
195:1.8 The Hellenistic Empire, as such, could not endure. Its
cultural sway continued on, but it endured only after securing
from the West the Roman political genius for empire administration
and after obtaining from the East a religion whose one God possessed
empire dignity.
195:1.9 In the first century after Christ, Hellenistic culture
had already attained its highest levels; its retrogression had
begun; learning was advancing but genius was declining. It was
at this very time that the ideas and ideals of Jesus, which
were partially embodied in Christianity, became a part of the
salvage of Greek culture and learning.
195:1.10 Alexander had charged on the East with the cultural
gift of the civilization of Greece; Paul assaulted the West
with the Christian version of the gospel of Jesus. And wherever
the Greek culture prevailed throughout the West, there Hellenized
Christianity took root.
195:1.11 The Eastern version of the message of Jesus, notwithstanding
that it remained more true to his teachings, continued to follow
the uncompromising attitude of Abner. It never progressed as
did the Hellenized version and was eventually lost in the Islamic
movement.
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2.
·Î¸¶ÀÎÀÇ ¿µÇâ
195:2.1 (2072.5) ·Î¸¶ÀÎÀº ±×¸®½º ¹®È¸¦ Åë°·Î À̾î¹Þ¾Ò°í,
Á¦ºñ·Î »Ì´Â Á¤Ä¡ ´ë½Å¿¡ ´ëÀÇÁ¤Ä¡(ÓÛì¡ïÙö½)¸¦ ¹Þ¾Æµé¿´´Ù. ±×¸®°í ·Î¸¶°¡ ÀÌ»óÇÑ ¾ð¾î¿Í ¹ÎÁ·¿¡ ´ëÇÏ¿©, ¾Æ´Ï
Á¾±³¿¡ ´ëÇؼµµ, »õ·ÎÀÌ °ü´ëÇÑ Åµµ¸¦ ¿Â ¼¾ç ¼¼°è·Î °¡Á®¿ÔÀ¸¹Ç·Î, ÀÌ º¯È´Â ´çÀå¿¡ ±âµ¶±³¿¡ À¯¸®ÇÏ°Ô µÇ¾ú´Ù.
195:2.2 (2072.6) ·Î¸¶¿¡¼ ÃʱâÀÇ ±âµ¶±³ÀÎ ¹ÚÇØ Áß¿¡ ¸¹Àº °ÍÀº ¿À·ÎÁö ÀüµµÇÒ ¶§ ºÒÇàÇÏ°Ôµµ ¡°³ª¶ó¡±¶ó´Â
¿ë¾î¸¦ ½è±â ¶§¹®ÀÌ´Ù. ·Î¸¶ÀÎÀº ¾î¶² Á¾±³¿¡µµ °ü´ëÇßÁö¸¸, Á¤Ä¡ÀûÀ¸·Î °æÀïÇϴ Ƽ°¡ ³ª´Â °ÍÀº ¹«¾ùÀ̳ª ´ë´ÜÈ÷
ºÐ°³Çß´Ù. ±×·¡¼ ´ëü·Î ¿ÀÇØ ¶§¹®¿¡ »ý±ä ÀÌ ÃʱâÀÇ ¹ÚÇØ°¡ »ç¶óÁ³À» ¶§, Á¾±³ÀÇ ¼±ÀüÀ» À§ÇÏ¿© ¹«´ë°¡ Ȱ¦
¿·È´Ù. ·Î¸¶ÀÎÀº Á¤Ä¡Àû ÅëÄ¡¿¡ °ü½ÉÀ» °¡Á³°í, ¿¹¼úÀ̳ª Á¾±³¿¡ °ÅÀÇ ¾Æ¶û°÷ÇÏÁö ¾Ê¾Ò¾îµµ ÀÌ µÎ °¡Áö¿¡ Ưº°È÷
°ü´ëÇÏ¿´´Ù.
195:2.3 (2072.7) µ¿¹æÀÇ À²¹ýÀº ¾ö°ÝÇÏ°í ¿øÄ¢ÀÌ ¾ø¾ú´Ù. ±×¸®½ºÀÇ À²¹ýÀº À¯¿¬ÇÏ°í ¿¹¼úÀûÀ̾ú´Ù.
·Î¸¶ÀÇ ¹ýÀº ±âÇ°ÀÌ ÀÖ°í Á¸°æ½ÉÀ» ÀÏÀ¸Ä×´Ù. ·Î¸¶ÀÇ ±³À°Àº Àü·Ê ¾ø´Â ¹«µò Ã漺½ÉÀ» ³º¾Ò´Ù. ÃʱâÀÇ ·Î¸¶ÀÎÀº
Á¤Ä¡ÀûÀ¸·Î Çå½ÅÇÏ°í ¼þ°íÇÏ°Ô ¸öÀ» ¹ÙÄ£ »ç¶÷µéÀ̾ú´Ù. Á¤Á÷ÇÏ°í ¿½ÉÀÌ ÀÖ°í ÀÌ»ó¿¡ Çå½ÅÇßÁö¸¸, ±× À̸§¿¡ ¸¶¶¥ÇÑ
Á¾±³°¡ ¾ø¾ú´Ù. ±×µéÀÌ ¹Ù¿ïÀÇ ±âµ¶±³¸¦ ¹Þ¾ÆµéÀ̵µ·Ï ±×¸®½ºÀÎ ¼±»ýµéÀÌ ¼³µæÇÒ ¼ö ÀÖ¾ú´ø °ÍÀº Å©°Ô ³î¶ó¿î ÀÏÀÌ
¾Æ´Ï´Ù.
195:2.4 (2072.8) ÀÌ ·Î¸¶ÀÎÀº À§´ëÇÑ ¹ÎÁ·À̾ú´Ù. ÀÚ½ÅÀ» ´Ù½º·È±â ¶§¹®¿¡ ¼¾çÀ» ´Ù½º¸± ¼ö ÀÖ¾ú´Ù.
±×·¯ÇÑ °ßÁÙ µ¥ ¾ø´Â Á¤Á÷, Çå½Å, ±»¼¾ ÀÚÁ¦´Â ±âµ¶±³¸¦ ¹Þ¾ÆµéÀÌ°í ¼ºÀå½ÃÅ°´Â µ¥ ÀÌ»óÀû Åä¾çÀ̾ú´Ù.
195:2.5 (2072.9) Á¤Ä¡ÀûÀ¸·Î ±¹°¡¿¡ Çå½ÅÇÑ °Í°ú ¸¶Âù°¡Áö·Î ÀÌ ±×¸®½º ¹× ·Î¸¶ÀÎÀÌ Á¦µµÈµÈ ±³È¸¿¡
¿µÀûÀ¸·Î Ã漺ÇÏ´Â °ÍÀº ¼ö¿ùÇß´Ù. ·Î¸¶ÀÎÀº ¿ÀÁ÷ ±³È¸°¡ ±¹°¡¿Í °æÀïÇÏ´Â Á¸Àç¶ó°í µÎ·Á¿öÇßÀ» ¶§, ±³È¸¿¡ ´ëÇ×ÇÏ¿©
½Î¿ü´Ù. ¹ÎÁ·ÀÇ Ã¶ÇÐÀ̳ª ÅäÂø ¹®È°¡ °ÅÀÇ ¾ø¾ú±â ¶§¹®¿¡, ·Î¸¶´Â ±×¸®½º ¹®È¸¦ Àڱ⠰ÍÀ¸·Î À̾î¹Þ¾Ò°í, ¿ë°¨ÇÏ°Ô
±×¸®½ºµµ¸¦ ÀÚüÀÇ µµ´ö öÇÐÀ¸·Î ä¿ëÇß´Ù. ±âµ¶±³´Â ·Î¸¶ÀÇ µµ´öÀû ¹®È°¡ µÇ¾úÁö¸¸, ±×·¸°Ô ´ë±Ô¸ð·Î »õ Á¾±³¸¦
¹Þ¾ÆµéÀÎ »ç¶÷µéÀÌ ¿µÀûÀ¸·Î ¼ºÀåÇÏ´Â °³ÀÎÀû üÇèÀ̶ó´Â Àǹ̷Πº¼ ¶§, ±×°ÍÀÌ µµÀúÈ÷ ·Î¸¶ÀÇ Á¾±³°¡ µÇ¾ú´Ù°í
ÇÒ ¼ö ¾ø´Ù. ¸¹Àº °³ÀÎÀÌ Á¤¸»·Î ÀÌ ¸ðµç ±¹°¡ Á¾±³ÀÇ Ç¥¸é ¹ØÀ¸·Î ÆÄ°íµé¾ú°í, È¥À» »ì¸®´Â ¿µ¾çÀ» ¾òÀ¸·Á°í,
Çï¶óȵǰí À̱³ÈµÈ ±âµ¶±³¿¡ ÀáÀçÇÏ´Â Áø¸® ¼Ó¿¡, ¼ûÀº ÀǹÌÀÇ ÁøÁ¤ÇÑ °¡Ä¡¸¦ ¹ß°ßÇÑ °ÍÀº Âü¸»ÀÌ´Ù.
195:2.6 (2073.1) ±Ý¿åÁÖÀÇÀÚ, ±×¸®°í ±Ý¿åÁÖÀÇÀÚÀÇ È£¼Ò, ¡°ÀÚ¿¬°ú ¾ç½É¡±¿¡ ´ëÇÑ °ÇÀüÇÑ È£¼Ò´Â
Àû¾îµµ ÁöÀû Àǹ̿¡¼, ·Î¸¶ Àüü°¡ ±×¸®½ºµµ¸¦ ¹Þ¾ÆµéÀ̵µ·Ï ´õ ³´°Ô Áغñ½ÃÄ×À» »ÓÀÌ´Ù. ·Î¸¶ÀÎÀº ¼ºÇ°°ú ÈÆ·ÃÀ¸·Î
º¸¸é ¹ý·ü°¡¿´°í, ÀÚ¿¬ ¹ýÄ¢±îÁöµµ Á¸°æÇß´Ù. ÀÌÁ¦, ±âµ¶±³ ¾È¿¡¼, ·Î¸¶ÀÎÀº ÀÚ¿¬ ¹ýÄ¢¿¡ ÀÖ´Â Çϳª´ÔÀÇ À²¹ýÀ»
Çì¾Æ·È´Ù. ½Ã¼¼·Î¿Í ¹öÁúÀ» ³ºÀ» ¼ö ÀÖ´Â ¹ÎÁ·Àº ¹Ù¿ïÀÇ Çï¶óÈµÈ ±âµ¶±³¸¦ ¹Þ¾ÆµéÀÏ ¸¸Å ¼º¼÷Çß´Ù.
195:2.7 (2073.2) ±×·¡¼ ÀÌ ·Î¸¶ÈµÈ ±×¸®½ºÀÎÀº À¯´ëÀΰú ±âµ¶±³Àο¡°Ô ÀÚ±âµéÀÇ Á¾±³¸¦ öÇÐÈÇÏ°í,
±× °ü³äÀ» Á¶Á¤ÇÏ°í ±× ÀÌ»óÀ» ü°èÈÇϸç, Á¾±³ °ü½ÀÀ» »ýÈ°ÀÇ ±âÁ¸ È帧¿¡ ÀûÀÀÇϱ⸦ °¿äÇÏ¿´´Ù. ÀÌ ¸ðµÎ°¡
È÷ºê¸® ¼º¼°¡ ±×¸®½º¾î·Î ¹ø¿ªµÇ°í, ÈÄÀÏ¿¡ ½Å¾àÀÌ ±×¸®½º¾î·Î ±â·ÏµÊÀ¸·Î ¾öû³ª°Ô µµ¿òÀ» ¹Þ¾Ò´Ù.
195:2.8 (2073.3) À¯´ëÀΰú ¸¹Àº ´Ù¸¥ ¹ÎÁ·°ú ¹Ý´ë·Î, ±×¸®½ºÀÎÀº ¿À·§µ¿¾È ºÒ¸ê(ÜôØþ), Á×Àº µÚ¿¡
¾î¶² ½ÄÀ¸·Î »ì¾Æ³²´Â´Ù´Â °ÍÀ» ¾à°£À̳ª¸¶ ¹Ï¾î ¿Ô°í, ÀÌ°ÍÀÌ ¿¹¼öÀÇ °¡¸£Ä§ÀÇ ¹Ù·Î ±× ÇÙ½ÉÀ̾ú±â ¶§¹®¿¡ ±âµ¶±³°¡
±×µé¿¡°Ô °ÇÏ°Ô È£¼ÒÇÒ °ÍÀÌ È®½ÇÇß´Ù.
195:2.9 (2073.4) ±×¸®½º ¹®È¿Í ·Î¸¶ÀÇ Á¤Ä¡Àû ½Â¸®°¡ ¿¬¼ÓµÈ °ÍÀº ÁöÁßÇØÀÇ ¶¥À» ÇÑ ¾ð¾î¿Í ÇÑ
¹®È¸¦ °¡Áø ÇϳªÀÇ Á¦±¹À¸·Î ÅëÇÕÇÏ¿´°í, ¼¾ç ¼¼°è°¡ À¯ÀÏÇÑ Çϳª´ÔÀ» ¹Þ¾ÆµéÀ̵µ·Ï Áغñ½ÃÄ×´Ù. À¯´ë±³´Â ÀÌ
Çϳª´ÔÀ» ¸¶·ÃÇØ ÁÖ¾úÁö¸¸, À¯´ë±³´Â ·Î¸¶ÈµÈ ÀÌ ±×¸®½ºÀÎÀÇ ¸¶À½¿¡ µéÁö ¾Ê¾Ò´Ù. ºô·Î´Â ±×µéÀÇ ¹Ý´ë¸¦ ÁÙÀÌ·Á°í
¾ó¸¶Å °Åµé¾úÁö¸¸, ±âµ¶±³´Â ±×µé¿¡°Ô ´õ ÁÁÀº À¯ÀÏÇÑ Çϳª´Ô °³³äÀ» µå·¯³Â°í, ±×µéÀº À̸¦ ½±»ç¸® ¹Þ¾Æµé¿´´Ù.
¡ãTop
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2. The Roman
Influence
195:2.1 The Romans bodily took over Greek
culture, putting representative government in the place of government
by lot. And presently this change favored Christianity in that
Rome brought into the whole Western world a new tolerance for
strange languages, peoples, and even religions.
195:2.2 Much of the early persecution of Christians in Rome
was due solely to their unfortunate use of the term " kingdom
" in their preaching. The Romans were tolerant of any and
all religions but very resentful of anything that savored of
political rivalry. And so, when these early persecutions, due
so largely to misunderstanding, died out, the field for religious
propaganda was wide open. The Roman was interested in political
administration; he cared little for either art or religion,
but he was unusually tolerant of both.
195:2.3 Oriental law was stern and arbitrary; Greek law was
fluid and artistic; Roman law was dignified and respect-breeding.
Roman education bred an unheard-of and stolid loyalty. The early
Romans were politically devoted and sublimely consecrated individuals.
They were honest, zealous, and dedicated to their ideals, but
without a religion worthy of the name. Small wonder that their
Greek teachers were able to persuade them to accept Paul's Christianity.
195:2.4 And these Romans were a great people. They could govern
the Occident because they did govern themselves. Such unparalleled
honesty, devotion, and stalwart self-control was ideal soil
for the reception and growth of Christianity.
195:2.5 It was easy for these Greco-Romans to become just as
spiritually devoted to an institutional church as they were
politically devoted to the state. The Romans fought the church
only when they feared it as a competitor of the state. Rome,
having little national philosophy or native culture, took over
Greek culture for its own and boldly adopted Christ as its moral
philosophy. Christianity became the moral culture of Rome but
hardly its religion in the sense of being the individual experience
in spiritual growth of those who embraced the new religion in
such a wholesale manner. True, indeed, many individuals did
penetrate beneath the surface of all this state religion and
found for the nourishment of their souls the real values of
the hidden meanings held within the latent truths of Hellenized
and paganized Christianity.
195:2.6 The Stoic and his sturdy appeal to " nature and
conscience " had only the better prepared all Rome to receive
Christ, at least in an intellectual sense. The Roman was by
nature and training a lawyer; he revered even the laws of nature.
And now, in Christianity, he discerned in the laws of nature
the laws of God. A people that could produce Cicero and Vergil
were ripe for Paul's Hellenized Christianity.
195:2.7 And so did these Romanized Greeks force both Jews and
Christians to philosophize their religion, to co-ordinate its
ideas and systematize its ideals, to adapt religious practices
to the existing current of life. And all this was enormously
helped by translation of the Hebrew scriptures into Greek and
by the later recording of the New Testament in the Greek tongue.
195:2.8 The Greeks, in contrast with the Jews and many other
peoples, had long provisionally believed in immortality, some
sort of survival after death, and since this was the very heart
of Jesus' teaching, it was certain that Christianity would make
a strong appeal to them.
195:2.9 A succession of Greek-cultural and Roman-political victories
had consolidated the Mediterranean lands into one empire, with
one language and one culture, and had made the Western world
ready for one God. Judaism provided this God, but Judaism was
not acceptable as a religion to these Romanized Greeks. Philo
helped some to mitigate their objections, but Christianity revealed
to them an even better concept of one God, and they embraced
it readily.
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3.
·Î¸¶ Á¦±¹ ¹Ø¿¡¼
195:3.1 (2073.5) ·Î¸¶ÀÇ Á¤Ä¡Àû Áö¹è°¡ È®¸³µÈ µÚ¿¡, ±×¸®°í
±âµ¶±³°¡ ³Î¸® ÆÛÁø µÚ¿¡, ±âµ¶±³ÀÎÀº ±×µéÀÌ À¯ÀÏÇÑ Çϳª´Ô, À§´ëÇÑ Á¾±³ °³³äÀ» °¡Á³Áö¸¸ Á¦±¹ÀÌ ¾øÀ½À» ¹ß°ßÇß´Ù.
±×¸®½º ¹× ·Î¸¶ÀÎÀº ±×µéÀÌ Å« Á¦±¹À» °¡Á³¾îµµ, Á¦±¹ ¼þ¹è¿Í ¿µÀû ÅëÀÏ¿¡ Àû´çÇÑ Á¾±³ °³³äÀ¸·Î ¾²ÀÏ Çϳª´ÔÀÌ
¾øÀ½À» ¹ß°ßÇß´Ù. ±âµ¶±³ ½ÅÀÚµéÀº Á¦±¹À» ¹Þ¾Æµé¿´°í, Á¦±¹Àº ±âµ¶±³¸¦ äÅÃÇß´Ù. ·Î¸¶ÀÎÀº ÅëÀÏµÈ Á¤Ä¡Àû ÅëÄ¡,
±×¸®½ºÀÎÀº ÅëÀÏµÈ ¹®È¿Í Çй®, ±âµ¶±³´Â ÅëÀÏµÈ Á¾±³ »ç»ó°ú °ü½ÀÀ» ¸¶·ÃÇØ ÁÖ¾ú´Ù.
195:3.2 (2073.6) ·Î¸¶´Â Á¦±¹À» º¸ÆíÈÇÔÀ¸·Î ¹ÎÁ·ÁÖÀÇ ÀüÅëÀ» ±Øº¹ÇÏ¿´°í, ¿ª»ç¿¡¼ óÀ½À¸·Î ´Ù¸¥
Á¾Á·°ú ³ª¶óµéÀÌ, Àû¾îµµ ¸íĪÀ¸·Î´Â ÇϳªÀÇ Á¾±³¸¦ ¹Þ¾ÆµéÀÏ ¼ö ÀÖ°Ô Çß´Ù.
195:3.3 (2073.7) ±Ý¿åÁÖÀÇÀÚÀÇ È°±â ÀÖ´Â °¡¸£Ä§°ú ±¸¿øÀ» Áشٴ ½Åºñ(ãêÝú) Á¾ÆÄÀÇ ¾à¼Ó »çÀÌ¿¡
Å« ½Î¿òÀÌ ÀÖ¾úÀ» ¶§, ±âµ¶±³´Â ·Î¸¶¿¡¼ Àα⸦ ¾ò°Ô µÇ¾ú´Ù. ¡°»ç½É(Þçãý) ¾ø´Ù¡±´Â ³¹¸»ÀÌ ¾ø´Â ¾ð¾î¸¦ °¡Áø
¹ÎÁ·, ¿µÀûÀ¸·Î °¥±ÞÇÑ ¹ÎÁ·¿¡°Ô, ±âµ¶±³´Â ½Å¼±ÇÏ°Ô À§·ÎÇÏ´Â ¸»¾¸°ú »ç¶÷À» ÇعæÇÏ´Â ÈûÀ» °¡Áö°í ´Ù°¡¿Ô´Ù.
195:3.4 (2073.8) ½ÅÀÚµéÀÌ ºÀ»çÇÏ´Â »ý¾Ö¸¦ »ê ŵµ, ¾Æ´Ï ¸Í·ÄÇÑ ¹ÚÇØ°¡ ÀÖ´ø Ãʱ⿡ ¹ÏÀ½À» À§ÇÏ¿©
½ÅÀÚµéÀÌ Á×À» ¶§ ÃëÇÑ ±× ŵµÁ¶Â÷, ±âµ¶±³¿¡°Ô ´ë´ÜÈ÷ Å« ÈûÀ» ÁÖ¾ú´Ù.
195:3.5 (2073.9) ±×¸®½ºµµ°¡ ¾ÆÀ̵éÀ» »ç¶ûÇÑ °Í¿¡ °üÇÑ °¡¸£Ä§Àº »ç¶÷µéÀÌ ¾ÆÀ̵éÀ» ¿øÇÏÁö ¾Ê¾ÒÀ»
¶§, ¾Æ±â, ƯÈ÷ ¿©ÀÚ ¾ÆÀ̸¦, ³»¹ö·Á Á×°Ô ÇÏ´Â ³Î¸® ÆÛÁ³´ø °ü½ÀÀ» °ð ±×Ä¡°Ô ¸¸µé¾ú´Ù.
195:3.6 (2074.1) ±âµ¶±³ ¿¹¹èÀÇ Ãʱ⠹æ½ÄÀº ´ëü·Î À¯´ëÀΠȸ´ç¿¡¼ À̾î¹Þ°í, ¹ÌÆ®¶ó±³ ÀǽÄ(ëðãÒ)¿¡
µû¶ó¼ °íÄ¡°í, °Å±â¿¡ ÈÄÀÏ¿¡ ¸¹Àº À̱³µµÀÇ Çã½Ä(úÈãÞ)À» ´õÇß´Ù. ÃÊ´ë ±âµ¶±³ ±³È¸ÀÇ »À´ë´Â À¯´ë±³·Î ÀüÇâÇÏ°í
±âµ¶±³ÀÎÀÌ µÈ ±×¸®½ºÀεé·Î ±¸¼ºµÇ¾ú´Ù.
195:3.7 (2074.2) ±×¸®½ºµµ ÀÌÈÄ 2¼¼±â´Â Àü ¼¼°è ¿ª»ç¿¡¼ ÁÁÀº Á¾±³°¡ ¼¾ç ¼¼°è¿¡¼ ¹ßÀüÇϱ⿡
°¡Àå ÁÁÀº ¶§¿´´Ù. 1¼¼±â¿¡ ±âµ¶±³´Â ÅõÀï°ú ŸÇùÀ¸·Î »Ñ¸®¸¦ ³»¸®°í »¡¸® ÆÛÁö·Á°í ÀÚü¸¦ ÁغñÇß´Ù. ±âµ¶±³´Â
ȲÁ¦¸¦ ¹Þ¾Æµé¿´´Ù. ³ªÁß¿¡ ȲÁ¦´Â ±âµ¶±³¸¦ äÅÃÇß´Ù. À̶§´Â »õ Á¾±³°¡ ÆÛÁö±â¿¡ ÁÁÀº ½Ã´ë¿´´Ù. Á¾±³ÀÇ ÀÚÀ¯°¡
ÀÖ¾ú°í, ¿©ÇàÀÌ º¸ÆíȵǾú°í, »ç»óÀº ¾îµð¿¡ ¸ÅÀÌÁö ¾Ê¾Ò´Ù.
195:3.8 (2074.3) Çï¶óÈµÈ ±âµ¶±³¸¦ À̸§À¸·Î¸¸ äÅÃÇÏ¿© »ý±ä ¿µÀû ÃßÁø·ÂÀº ·Î¸¶¿¡ ³Ê¹« ´Ê°Ô ¿Ô°í,
±×·¡¼ ÇÑâ ½ÃÀÛµÈ µµ´öÀÇ ¼èÅ𸦠¸·°Å³ª, ÀÌ¹Ì ´Ü´ÜÈ÷ »Ñ¸®¸¦ ³»¸®°í ÆÛÁö´Â, Á¾Á·ÀÇ ¼èÅ𸦠º¸»óÇÏÁö ¸øÇß´Ù.
ÀÌ »õ Á¾±³´Â Á¦±¹ ·Î¸¶¿¡°Ô ¹®ÈÀû ÇʼöÇ°À̾ú°í, ´õ Å« Àǹ̿¡¼ ¿µÀû ±¸¿øÀ» ¾ò´Â ¼ö´ÜÀÌ µÇÁö ¸øÇÑ °ÍÀº
Áö±ØÈ÷ ºÒÇàÇÑ ÀÏÀÌ´Ù.
195:3.9 (2074.4) Á¤ºÎÀÇ ÀÏ¿¡ °³ÀÎ Âü¿©ÀÇ ºÎÁ·À¸·Î »ý±â´Â È®½ÇÇÑ °á°ú, Áö³ªÄ£ ¿ÂÁ¤(è®ï×) ÁÖÀÇ,
¹«°Å¿î ¼¼±Ý°ú ±Ø½ÉÇÑ Â¡¼¼ÀÇ Æó´Ü, ¹«¿ª ÀûÀÚ(îåí®)·Î ÀÎÇÏ¿© ·¹¹ÝÆ®·Î ±Ý(ÑÑ)ÀÌ À¯ÃâµÈ °Í, À¯ÈïÀÇ ±¤¶õ,
·Î¸¶½Ä Ç¥ÁØÈ, ¿©ÀÚ ÁöÀ§ÀÇ °ÝÇÏ, ³ë¿¹ Á¦µµ¿Í Á¾Á·ÀÇ Å¸¶ô, À°Ã¼ÀÇ Àü¿°º´, ¿µÀûÀ¸·Î ½ÏÀÌ ¾ø´Â Áö°æ¿¡ °¡±îÀÌ
°¡±â±îÁö Á¦µµÈµÈ ±¹°¡ ±³È¸·ÎºÎÅÍ´Â ÁÁÀº Á¾±³Á¶Â÷ Å« Á¦±¹À» ±¸¿øÇÒ ¼ö ¾ø¾ú´Ù.
195:3.10 (2074.5) ±×·¯³ª ¾Ë·º»êµå¸®¾Æ¿¡¼´Â Á¶°ÇÀÌ ±×´ÙÁö ³ª»ÚÁö ¾Ê¾Ò´Ù. ÃʱâÀÇ Çб³µéÀº ÀüÇô
¿À¿°µÇÁö ¾ÊÀº ¿¹¼öÀÇ °¡¸£Ä§À» ¸¹ÀÌ °è¼Ó À¯ÁöÇß´Ù. ÆÇŸ¿¡´©½º´Â Ŭ·¹¸àÆ®¸¦ °¡¸£ÃÆ°í, ´ÙÀ½¿¡ °è¼ÓÇÏ¿© ³ª´Ù´Ï¿¤À»
µû¶ó°¡¼ Àεµ¿¡¼ ±×¸®½ºµµ¸¦ ¼±Æ÷ÇÏ¿´´Ù. ¿¹¼öÀÇ ÀÌ»óÀÇ ¾ó¸¶ÅÀº ±âµ¶±³¸¦ ¼¼¿ì´Â µ¥ Èñ»ýµÇ¾ú¾îµµ, °øÁ¤ÇÏ°Ô
¸»Çϸé, 2¼¼±â ³¡ÀÌ µÇÀÚ ±×¸®½º¤ý·Î¸¶ ¼¼°èÀÇ °ÅÀÇ ¸ðµç À§´ëÇÑ Áö¼ºÀÎÀº ±âµ¶±³ÀÎÀÌ µÇ¾ú´Ù´Â °ÍÀ» ±â·ÏÇؾß
ÇÑ´Ù. °ÅÀÇ ¿ÏÀüÇÑ ½Â¸®¸¦ °ÅµÎ°í ÀÖ¾ú´Ù.
195:3.11 (2074.6) Á¦±¹ÀÌ ¹«³ÊÁø µÚ¿¡µµ ±âµ¶±³°¡ »ì¾Æ³²´Â °ÍÀ» º¸ÀåÇϵµ·Ï ÀÌ ·Î¸¶ Á¦±¹Àº ÃæºÐÈ÷
¿À·¡ Áö¼ÓÇÏ¿´´Ù. ±×·¯³ª ±×¸®½ºÀÎÀÇ ±âµ¶±³ ´ë½Å¿¡ Çϴóª¶ó º¹À½À» ¹Þ¾Æµé¿´´õ¶ó¸é, ·Î¸¶¿¡¼, ±×¸®°í ¼¼»ó¿¡¼
¹«½¼ ÀÏÀÌ ÀϾÀ»±î ¿ì¸®´Â ¶§¶§·Î »ý°¢ÇØ º¸¾Ò´Ù.
¡ãTop
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3. Under
the Roman Empire
195:3.1 After the consolidation of Roman
political rule and after the dissemination of Christianity,
the Christians found themselves with one God, a great religious
concept, but without empire. The Greco-Romans found themselves
with a great empire but without a God to serve as the suitable
religious concept for empire worship and spiritual unification.
The Christians accepted the empire; the empire adopted Christianity.
The Roman provided a unity of political rule; the Greek, a unity
of culture and learning; Christianity, a unity of religious
thought and practice.
195:3.2 Rome overcame the tradition of nationalism by imperial
universalism and for the first time in history made it possible
for different races and nations at least nominally to accept
one religion.
195:3.3 Christianity came into favor in Rome at a time when
there was great contention between the vigorous teachings of
the Stoics and the salvation promises of the mystery cults.
Christianity came with refreshing comfort and liberating power
to a spiritually hungry people whose language had no word for
"unselfishness."
195:3.4 That which gave greatest power to Christianity was the
way its believers lived lives of service and even the way they
died for their faith during the earlier times of drastic persecution.
195:3.5 The teaching regarding Christ' s love for children soon
put an end to the widespread practice of exposing children to
death when they were not wanted, particularly girl babies.
195:3.6 The early plan of Christian worship was largely taken
over from the Jewish synagogue, modified by the Mithraic ritual;
later on, much pagan pageantry was added. The backbone of the
early Christian church consisted of Christianized Greek proselytes
to Judaism.
195:3.7 The second century after Christ was the best time in
all the world's history for a good religion to make progress
in the Western world. During the first century Christianity
had prepared itself, by struggle and compromise, to take root
and rapidly spread. Christianity adopted the emperor; later,
he adopted Christianity. This was a great age for the spread
of a new religion. There was religious liberty; travel was universal
and thought was untrammeled.
195:3.8 The spiritual impetus of nominally accepting Hellenized
Christianity came to Rome too late to prevent the well-started
moral decline or to compensate for the already well-established
and increasing racial deterioration. This new religion was a
cultural necessity for imperial Rome, and it is exceedingly
unfortunate that it did not become a means of spiritual salvation
in a larger sense.
195:3.9 Even a good religion could not save a great empire from
the sure results of lack of individual participation in the
affairs of government, from overmuch paternalism, overtaxation
and gross collection abuses, unbalanced trade with the Levant
which drained away the gold, amusement madness, Roman standardization,
the degradation of woman, slavery and race decadence, physical
plagues, and a state church which became institutionalized nearly
to the point of spiritual barrenness.
195:3.10 Conditions, however, were not so bad at Alexandria.
The early schools continued to hold much of Jesus' teachings
free from compromise. Poutaenus taught Clement and then went
on to follow Nathaniel in proclaiming Christ in India. While
some of the ideals of Jesus were sacrificed in the building
of Christianity, it should in all fairness be recorded that,
by the end of the second century, practically all the great
minds of the Greco-Roman world had become Christian. The triumph
was approaching completion.
195:3.11 And this Roman Empire lasted sufficiently long to insure
the survival of Christianity even after the empire collapsed.
But we have often conjectured what would have happened in Rome
and in the world if it had been the gospel of the kingdom which
had been accepted in the place of Greek Christianity.
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4.
À¯·´ÀÇ ¾ÏÈæ ½Ã´ë
195:4.1 (2074.7) ±³È¸´Â »çȸ¿¡ ºÎ¼ÓµÈ °ÍÀÌ¿ä Á¤Ä¡¿Í °°Àº
ÆíÀ̴ϱî, ±³È¸´Â À̸¥¹Ù À¯·´ÀÇ ¡°¾ÏÈæ ½Ã´ë¡±ÀÇ ÁöÀû¤ý¿µÀû ¼èÅ𸦠ÇÔ²² ÇÒ ¿î¸íÀ» °¡Áö°í ÀÖ¾ú´Ù. ÀÌ ½Ã´ë¿¡,
Á¾±³´Â ´õ¿í ¼öµµ¿ø Áß½ÉÀÌ µÇ°í, ±Ý¿åÁÖÀÇȵǰí ÇÕ¹ýÀûÀÎ °ÍÀÌ µÇ¾ú´Ù. ¿µÀû Àǹ̿¡¼ ±âµ¶±³´Â °Ü¿ïÀáÀ» ÀÚ°í
ÀÖ¾ú´Ù. ÀÌ ±â°£À» ÅëÇؼ ³»³», ÀáÀÚ°í ¼¼¼ÓÈµÈ ÀÌ Á¾±³¿Í ³ª¶õÈ÷, ¿¬¼ÓµÇ´Â ½ÅºñÁÖÀÇÀÇ È帧ÀÌ ÀÖ¾ú°í ÀÌ°ÍÀº
ºñÇö½Ç¿¡ °¡±õ°í öÇÐÀûÀ¸·Î ¹ü½Å(Ûñãê)ÁÖÀÇ¿Í ºñ½ÁÇÑ, ȯ»ó °°Àº ¿µÀû üÇèÀ̾ú´Ù.
195:4.2 (2074.8) ¾îµÓ°í Àý¸Á¿¡ ºüÁø ÀÌ ¿©·¯ ¼¼±â µ¿¾È, Á¾±³´Â ½ÇÁúÀûÀ¸·Î, ´Ù½Ã ³²ÀÇ ¼ÕÀ»
ºô¸®´Â °ÍÀÌ µÇ¾ú´Ù. °³ÀÎÀº ±³È¸ÀÇ ¾ÐµµÀû ±ÇÇѤýÀüÅë¤ý¸í·É ¾Õ¿¡¼ °ÅÀÇ ±æÀ» ÀÒ¾î¹ö·È´Ù. ½ÅÀÇ ¹ýÁ¤¿¡¼ Ưº°ÇÑ
¿µÇâ·ÂÀ» ¹ÌÄ£´Ù°í »ý°¢µÇ°í, µû¶ó¼ È¿·ÂÀÌ ÀÖ°Ô Çϼҿ¬ÇÏ¸é ½Åµé ¾Õ¿¡¼ »ç¶÷À» À§ÇÏ¿© ÁÁ°Ô ¸»ÇØÁÙ ¼ö ÀÖ´Â
È·ÁÇÑ ¡°¼ºÀÚ(á¡íº)¡± Áý´ÜÀÌ Ã¢Á¶µÇ¾î »õ·Î¿î ¿µÀû À§ÇèÀÌ »ý°å´Ù.
195:4.3 (2075.1) ±×·¯³ª ±âµ¶±³´Â ÃæºÐÈ÷ »çȸ¿¡ ÆÛÁö°í À̱³ÈµÇ¾î¼, ´Ù°¡¿À´Â ¾ÏÈæ ½Ã´ë¸¦ ¸·À»
ÈûÀº ¾ø¾úÁö¸¸, µµ´öÀûÀ¸·Î ¾îµÓ°í ¿µÀûÀ¸·Î ħüµÈ ÀÌ ¿À·£ ±â°£¿¡ »ì¾Æ³²±â À§ÇÏ¿© ´õ Áغñ°¡ Àß µÇ¾ú´Ù. ±âµ¶±³´Â
¼¾ç ¹®¸íÀÇ ±ä ¹ãÀ» ÅëÇؼ ÁÙ°ð ¹öƼ¾ú°í, ¸£³×»ó½º°¡ ¹à¾Æ¿ÔÀ» ¶§ ¾ÆÁ÷µµ µµ´öÀû ¼¼·ÂÀ¸·Î¼ ¼¼»ó¿¡¼ ÀÛ¿ëÇÏ°í
ÀÖ¾ú´Ù. ¾ÏÈæ ½Ã´ë°¡ Áö³ µÚ¿¡, ±âµ¶±³ÀÇ È¸º¹Àº ±× °¡¸£Ä§ÀÇ ¼ö¸¹Àº Á¾Æĸ¦ ³º¾Ò°í, ÀÌ Á¾ÆĵéÀº Ưº°ÇÑ Áö¼º¤ý°¨Á¤¤ý¿µÀû
ºÎ·ùÀÇ Àΰ£¿¡°Ô Àû´çÇÑ ½Å¾ÓÀ̾ú´Ù. ±×¸®°í ÀÌ Æ¯º°ÇÑ ¿©·¯ ±âµ¶±³ Áý´Ü, Áï Á¾±³ Áý´Ü Áß¿¡¼, ´Ù¼ö°¡ ÀÌ
¹ßÇ¥¹®À» ÀÛ¼ºÇÒ ¶§ ¾ÆÁ÷µµ Áö¼ÓÇÑ´Ù.
195:4.4 (2075.2) ±âµ¶±³´Â ¿¹¼öÀÇ Á¾±³¸¦ ¿¹¼ö¿¡ °üÇÑ Á¾±³·Î ¶æÇÏÁö ¾Ê°Ô º¯Áú½ÃÅ´À¸·Î »ý°Ü³ ¿ª»ç¸¦
µå·¯³½´Ù. ´õ ³ª¾Æ°¡¼ Çï¶óÈ, À̱³È(ì¶Îçûù), ¼¼¼ÓÈ, Á¦µµÈ, ÁöÀû ¼èÅð, ¿µÀû Ÿ¶ôÀ» °Þ°í, µµ´öÀû
°Ü¿ïÀáÀ» ÀÚ°í, Àý¸êÀÇ À§ÇùÀ» °ÞÀ¸¸ç, ±× µÚ¿¡ ȸ»ý(üÞßæ)ÇÏ°í ºÐ¿µÇ¸ç, ÃÖ±Ù¿¡ ºñ±³Àû ȸº¹µÇ´Â ¿ª»ç¸¦ Á¦½ÃÇÑ´Ù.
±×·¯ÇÑ Á·º¸´Â º»·¡ºÎÅÍ È°·ÂÀÌ ÀÖ°í ±¤´ëÇÑ È¸º¹ÇÏ´Â ÀÚ¿øÀ» ¼ÒÀ¯ÇÏ°í ÀÖÀ½À» °¡¸®Å²´Ù. ¹Ù·Î ÀÌ ±âµ¶±³°¡ ¹®¸íÀ»
±ú¿ìÄ£ ¼¾ç ¹ÎÁ·µéÀÇ ¼¼°è¿¡ Áö±Ý Á¸ÀçÇÏ°í, »ì¾Æ³²±â À§ÇÑ ÅõÀï¿¡ Á÷¸éÇÏ°í ÀÖÀ¸¸ç, ÀÌ ½Î¿òÀº Áö¹è±ÇÀ» ¾òÀ¸·Á
Çß´ø Áö³³¯ÀÇ ÅõÀïÀÇ Æ¯Â¡À̾ú´ø ±× Áß´ëÇÑ ¿©·¯ À§±âº¸´Ù ÈξÀ ´õ ºÒ±æ(ÜôÑÎ)ÇÏ´Ù.
195:4.5 (2075.3) Á¾±³´Â °úÇÐÀû Áö¼º°ú À¯¹°·ÐÀû °æÇâÀ» °¡Áø »õ ½Ã´ëÀÇ µµÀü¿¡ ÀÌÁ¦ Á÷¸éÇÏ°í ÀÖ´Ù.
¼¼¼ÓÀÇ °Í°ú ¿µÀûÀÎ °Í »çÀÌ¿¡ ¹ú¾îÁö´Â ÀÌ °Å´ëÇÑ ½Î¿ò¿¡¼, ¿¹¼öÀÇ Á¾±³´Â ±Ã±Ø¿¡ ½Â¸®ÇÒ °ÍÀÌ´Ù.
¡ãTop
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4. The European
Dark Ages
195:4.1 The church, being an adjunct to
society and the ally of politics, was doomed to share in the
intellectual and spiritual decline of the so-called European
" dark ages. " During this time, religion became more
and more monasticized, asceticized, and legalized. In a spiritual
sense, Christianity was hibernating. Throughout this period
there existed, alongside this slumbering and secularized religion,
a continuous stream of mysticism, a fantastic spiritual experience
bordering on unreality and philosophically akin to pantheism.
195:4.2 During these dark and despairing centuries, religion
became virtually secondhanded again. The individual was almost
lost before the overshadowing authority, tradition, and dictation
of the church. A new spiritual menace arose in the creation
of a galaxy of " saints " who were assumed to have
special influence at the divine courts, and who, therefore,
if effectively appealed to, would be able to intercede in man's
behalf before the Gods.
195:4.3 But Christianity was sufficiently socialized and paganized
that, while it was impotent to stay the oncoming dark ages,
it was the better prepared to survive this long period of moral
darkness and spiritual stagnation. And it did persist on through
the long night of Western civilization and was still functioning
as a moral influence in the world when the renaissance dawned.
The rehabilitation of Christianity, following the passing of
the dark ages, resulted in bringing into existence numerous
sects of the Christian teachings, beliefs suited to special
intellectual, emotional, and spiritual types of human personality.
And many of these special Christian groups, or religious families,
still persist at the time of the making of this presentation.
195:4.4 Christianity exhibits a history of having originated
out of the unintended transformation of the religion of Jesus
into a religion about Jesus. It further presents the history
of having experienced Hellenization, paganization, secularization,
institutionalization, intellectual deterioration, spiritual
decadence, moral hibernation, threatened extinction, later rejuvenation,
fragmentation, and more recent relative rehabilitation. Such
a pedigree is indicative of inherent vitality and the possession
of vast recuperative resources. And this same Christianity is
now present in the civilized world of Occidental peoples and
stands face to face with a struggle for existence which is even
more ominous than those eventful crises which have characterized
its past battles for dominance.
195:4.5 Religion is now confronted by the challenge of a new
age of scientific minds and materialistic tendencies. In this
gigantic struggle between the secular and the spiritual, the
religion of Jesus will eventually triumph.
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5.
Çö´ëÀÇ ¹®Á¦
195:5.1 (2075.4) 20¼¼±â´Â ±âµ¶±³¿Í ¸ðµç ´Ù¸¥ Á¾±³°¡ Ç®¾î¾ß
ÇÒ »õ·Î¿î ¹®Á¦¸¦ °¡Á®¿Ô´Ù. ¹®¸íÀÌ ³ôÀÌ ¿Ã¶ó°¡¸é °¥¼ö·Ï, »çȸ¸¦ ¾ÈÁ¤½ÃÅ°°í ±× ¹°ÁúÀû ¹®Á¦¸¦ ½±°Ô ÇØ°áÇÏ·Á°í
»ç¶÷ÀÌ ¿Â°® ³ë·ÂÀ» ±â¿ïÀ̸é¼, ¡°¸ÕÀú Çϴÿ¡ ÀÖ´Â ½ÇüµéÀ» ã´Â¡± Àǹ«°¡ ´õ¿í ÇÊ¿äÇÏ°Ô µÈ´Ù.
195:5.2 (2075.5) Å丷Å丷 ÀÚ¸£°í, °Ý¸®ÇÏ°í, °í¸³½ÃÅ°°í, Áö³ªÄ¡°Ô ºÐ¼®ÇßÀ» ¶§, Áø¸®´Â ¶§¶§·Î
»ç¶÷À» Çê°¥¸®°Ô ÇÏ°í À߸ø ÀεµÇϱ⵵ ÇÑ´Ù. »ì¾Æ ÀÖ´Â Áø¸®´Â, ¹°Áú °úÇÐÀÇ »ç½Ç·Î¼ ¶Ç´Â Áß°£¿¡ ÀÖ´Â ¿¹¼úÀÇ
¿µ°¨(ÖÄÊï)À¸·Î¼ ¹Þ¾ÆµéÀÌ´Â °ÍÀÌ ¾Æ´Ï¶ó, »ì¾Æ ÀÖ´Â ¿µÀû Çö½Ç·Î¼, Åë°·Î ¹Þ¾ÆµéÀÏ ¶§¿¡¾ß Áø¸® Ãß±¸ÀÚ¸¦
¹Ù¸£°Ô °¡¸£Ä£´Ù.
195:5.3 (2075.6) Á¾±³´Â »ç¶÷¿¡°Ô ±×ÀÇ ½Å´Ù¿î ¿µ¿øÇÑ ¿î¸íÀ» °è½ÃÇÏ´Â °ÍÀÌ´Ù. Á¾±³´Â ¼øÀüÈ÷ ¸ö¼Ò
°Þ´Â ¿µÀû üÇèÀ̸ç, ´ÙÀ½°ú °°ÀÌ, ¾ðÁ¦±îÁö³ª »ç¶÷ÀÌ °¡Áø ´Ù¸¥ ³ôÀº ÇüÅÂÀÇ »ý°¢°ú ±¸º°µÇ¾î¾ß ÇÑ´Ù:
195:5.4 (2075.7) 1. ¹°ÁúÀû Çö½ÇÀÎ »ç¹°¿¡ ´ëÇÑ »ç¶÷ÀÇ ³í¸®Àû ŵµ.
195:5.5 (2075.8) 2. ÃßÇÑ °Í°ú ¹Ý´ëµÇ´Â ¾Æ¸§´Ù¿òÀ» »ç¶÷ÀÌ ¹ÌÇÐÀûÀ¸·Î ÀÌÇØÇÏ´Â °Í.
195:5.6 (2075.9) 3. »ç¶÷ÀÌ »çȸ¿¡ ´ëÇÑ Ã¥ÀÓ°ú Á¤Ä¡Àû Àǹ«¸¦ À±¸®ÀûÀ¸·Î ÀνÄÇÏ´Â °Í.
195:5.7 (2075.10) 4. Àΰ£ÀÇ µµ´ö¼ºÀ» ´À³¢´Â, »ç¶÷ÀÇ °¨°¢Á¶Â÷ ±× ÀÚü·Î¼ ±×°Í¸¸À¸·Î, Á¾±³´Â
¾Æ´Ï´Ù.
195:5.8 (2075.11) Á¾±³´Â ¿ìÁÖ¿¡¼ ¹ÏÀ½¤ý½Å·Ú¤ýÈ®½ÅÀ» ¿ä±¸ÇÏ´Â °¡Ä¡¸¦ ã¾Æ³»µµ·Ï °í¾ÈµÇ¾î ÀÖ°í,
Á¾±³´Â °á±¹ ¿¹¹è(çßÛÈ)°¡ µÈ´Ù. Áö¼ºÀÌ ¹ß°ßÇÑ »ó´ëÀû °¡Ä¡¿Í ¹Ý´ë·Î, Á¾±³´Â È¥À» À§Çؼ ÃÖ°íÀÇ °¡Ä¡¸¦ ã¾Æ³½´Ù.
±×·¯ÇÑ ÃÊÀΰ£Àû ÅëÂû·ÂÀº ¿À·ÎÁö ÁøÁ¤ÇÑ Á¾±³Àû üÇèÀ» ÅëÇØ¾ß ¾òÀ» ¼ö ÀÖ´Ù.
195:5.9 (2075.12) Áß·Â(ñìÕô)ÀÌ ¾ø´Â žç°èó·³, ¿µÀû ½Çü¿¡ ±Ù°Å¸¦ µÐ µµ´öÀÌ ¾øÀÌ »çȸÀÇ
ü°è´Â ¿À·¡µµ·Ï À¯ÁöµÉ ¼ö ¾ø´Ù.
195:5.10 (2076.1) À°Ã¼¸¦ ÀÔ°í¼ Àá½Ã »ç´Â ÀÏ»ý¿¡, È£±â½ÉÀ» ä¿ì°Å³ª È¥ ¼Ó¿¡¼ ¼Ú¾Æ¿À¸£´Â ÀáÀç
¸ðÇè½ÉÀ» ¸ðµÎ ¸¸Á·½ÃÅ°·Á°í ¾Ö¾²Áö ¸»¶ó. Âü¾Æ¶ó! °ª½Î°í ´õ·¯¿î ¸ðÇèÀ¸·Î ¸Ú´ë·Î µ¹ÁøÇÏ°í ½ÍÀº À¯È¤¿¡ ºüÁöÁö
¸»¶ó. ³ÊÀÇ ¿¡³ÊÁö¸¦ È°¿ëÇÏ°í Á¤¿¿¡ °í»ß¸¦ Áã¶ó. Â÷ºÐÈ÷ ÀÖ°í, Áøº¸ÇÏ´Â ¸ðÇè°ú °¡½¿ ¶³¸®´Â ¹ß°ßÀÌ °¡µæÇÑ
»ý¾Ö, ³¡¾ø´Â »ý¾Ö°¡ Àå¾öÇÏ°Ô ÆîÃÄÁö±â¸¦ ±â´Ù¸®¶ó.
195:5.11 (2076.2) »ç¶÷ÀÇ ±â¿ø(ÑÃê¹)ÀÌ ¾îµð Àִ°¡ È¥¶õ¿¡ ºüÁ® »ç¶÷ÀÇ ¿µ¿øÇÑ ¿î¸íÀ» ¸øº¸°í
³õÄ¡Áö ¸»¶ó. ¿¹¼ö°¡ ¾î¸°¾ÆÀ̵éÁ¶Â÷ »ç¶ûÇß´Ù´Â °Í, ÀΰÝÀÌ Å« °¡Ä¡°¡ ÀÖÀ½À» ºÐ¸íÈ÷ ¹àÇû´Ù´Â °ÍÀ» ¾ðÁ¦±îÁö³ª
ÀØÁö ¸»¶ó.
195:5.12 (2076.3) ¼¼»óÀ» º¼ ¶§, ³ÊÈñ°¡ º¸´Â ¾ÇÇÑ °ËÀº Á¶°¢µéÀº ±Ã±Ø¿¡ ¼±ÇÑ ÇÏ¾á ¹è°æ°ú ´ëÁ¶Çؼ
³ªÅ¸³ª´Â °ÍÀ» ±â¾ïÇ϶ó. ³ÊÈñ´Â ´ÜÁö, ±î¸¸ ¾ÇÀÇ ¹è°æ¿¡ ÃʶóÇÏ°Ô º¸ÀÌ´Â, ÇÏ¾á ¼±(à¼)ÀÇ Á¶°¢µéÀ» ±¸°æÇÏ´Â
°ÍÀÌ ¾Æ´Ï´Ù.
195:5.13 (2076.4) ³Î¸® Æ۶߸®°í ¼±Æ÷ÇÒ ÁÁÀº Áø¸®°¡ ±×·¸°Ô ¸¹ÀÌ Àִµ¥, ¾î°¼ ¼¼»ó¿¡ ¾ÇÀÌ
»ç½Ç·Î º¸Àδٰí Çؼ »ç¶÷µéÀº ¾Ç(äÂ)¿¡ °ñ¸ôÇØ¾ß Çϴ°¡? Áø¸®ÀÇ ¾Æ¸§´Ù¿î ¿µÀû °¡Ä¡´Â ¾ÇÀÇ Çö»óº¸´Ùµµ ´õ¿í
À¯ÄèÇÏ°í »ç¶÷ÀÇ Á¤½ÅÀ» ³ô¿©ÁØ´Ù.
195:5.14 (2076.5) Çö´ë °úÇÐÀÌ ½ÇÇè ±â¹ýÀ» Ãß±¸ÇÏ´Â °Í°ú °°ÀÌ, Á¾±³¿¡¼ ¿¹¼ö´Â üÇèÀÇ ¹æ¹ýÀ»
ÁÖÀåÇÏ°í µû¶ú´Ù. ¿ì¸®´Â ¿µÀû ÅëÂû·ÂÀÇ Àεµ¸¦ ÅëÇؼ Çϳª´ÔÀ» ¹ß°ßÇÏÁö¸¸, ¾Æ¸§´Ù¿î °ÍÀ» »ç¶ûÇÏ°í, Áø¸®¸¦
Ãß±¸ÇÏ°í, Àǹ«¿¡ Ã漺ÇÏ°í, ½ÅÀÇ ¼±ÇÔÀ» ¿¹¹èÇÔÀ¸·Î ÀÌ È¥ÀÇ ÅëÂû·Â¿¡ °¡±îÀÌ °£´Ù. ±×·¯³ª ÀÌ ¸ðµç °¡Ä¡ ÀÖ´Â
°Í Áß¿¡¼ »ç¶ûÀº ÁøÁ¤ÇÑ ÅëÂû·ÂÀ¸·Î À̲ô´Â ÂüµÈ ¾È³»ÀÚÀÌ´Ù.
¡ãTop
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5. The Modern
Problem
195:5.1 The twentieth century has brought
new problems for Christianity and all other religions to solve.
The higher a civilization climbs, the more necessitous becomes
the duty to " seek first the realities of heaven "
in all of man's efforts to stabilize society and facilitate
the solution of its material problems.
195:5.2 Truth often becomes confusing and even misleading when
it is dismembered, segregated, isolated, and too much analyzed.
Living truth teaches the truth seeker aright only when it is
embraced in wholeness and as a living spiritual reality, not
as a fact of material science or an inspiration of intervening
art.
195:5.3 Religion is the revelation to man of his divine and
eternal destiny. Religion is a purely personal and spiritual
experience and must forever be distinguished from man's other
high forms of thought, such as:
195:5.4 Man's logical attitude toward the things of material
reality.
195:5.5 Man's aesthetic appreciation of beauty contrasted with
ugliness.
195:5.6 Man's ethical recognition of social obligations and
political duty.
195:5.7 Even man's sense of human morality is not, in and of
itself, religious.
195:5.8 Religion is designed to find those values in the universe
which call forth faith, trust, and assurance; religion culminates
in worship. Religion discovers for the soul those supreme values
which are in contrast with the relative values discovered by
the mind. Such superhuman insight can be had only through genuine
religious experience.
195:5.9 A lasting social system without a morality predicated
on spiritual realities can no more be maintained than could
the solar system without gravity.
195:5.10 Do not try to satisfy the curiosity or gratify all
the latent adventure surging within the soul in one short life
in the flesh. Be patient! be not tempted to indulge in a lawless
plunge into cheap and sordid adventure. Harness your energies
and bridle your passions; be calm while you await the majestic
unfolding of an endless career of progressive adventure and
thrilling discovery.
195:5.11 In confusion over man's origin, do not lose sight of
his eternal destiny. Forget not that Jesus loved even little
children, and that he forever made clear the great worth of
human personality.
195:5.12 As you view the world, remember that the black patches
of evil which you see are shown against a white background of
ultimate good. You do not view merely white patches of good
which show up miserably against a black background of evil.
195:5.13 When there is so much good truth to publish and proclaim,
why should men dwell so much upon the evil in the world just
because it appears to be a fact? The beauties of the spiritual
values of truth are more pleasurable and uplifting than is the
phenomenon of evil.
195:5.14 In religion, Jesus advocated and followed the method
of experience, even as modern science pursues the technique
of experiment. We find God through the leadings of spiritual
insight, but we approach this insight of the soul through the
love of the beautiful, the pursuit of truth, loyalty to duty,
and the worship of divine goodness. But of all these values,
love is the true guide to real insight.
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6.
À¯¹°·Ð
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µµ´öÀû º¸ÀåÀ» ÁÙ °ÍÀÌ´Ù.
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°ø°¨Çϸç, ÇÑÆí ±× °úÇÐÀÚ¿¡°Ô ÃÖ´ëÀÇ °ü½ÉÀ» ±â¿ïÀδÙ.
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ÇÑ´Ù.
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°ðÀå °Å½½·¯ ¿Ã¶ó°¡µµ·Ï ÀεµÇÒ »ÓÀÌ´Ù.
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°ÍÀÌ´Ù.
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¾Ë±â´ÂÄ¿³ç, ¾Æ´Â ´É·Âµµ ¾ø°í, ¿Ã¹Ù¸§À» °£ÀýÈ÷ ã°í ¼±À» ¼ÒÁßÈ÷ °£Á÷ÇÒ ´É·ÂÀÌ ¾ø´Ù.
195:6.12 (2077.8) °úÇÐÀº ¹°¸®ÀûÀÏ ¼öµµ ÀÖÁö¸¸, Áø¸®¸¦ Çì¾Æ¸®´Â °úÇÐÀÚÀÇ Áö¼ºÀº ´çÀå¿¡ ¹°ÁúÀ»
ÃÊ¿ùÇÑ´Ù. ¹°ÁúÀº Áø¸®¸¦ ¾ËÁö ¸øÇÏ°í, ¹°ÁúÀº ÀÚºñ¸¦ »ç¶ûÇϰųª ¿µÀû ½Çü¸¦ ±â»µÇÒ ¼öµµ ¾ø´Ù. ¿µÀû ±ú¿ìħ¿¡
±âÃʸ¦ µÎ°í Àΰ£ÀÇ Ã¼Çè¿¡ »Ñ¸®¸¦ µÐ µµ´öÀû È®½ÅÀº ¹°¸®Àû °üÃø¿¡ ±âÃʸ¦ µÐ ¼öÇÐÀû Ã߷аú ¶È°°ÀÌ ½ÇÀçÇÏ°í
È®½ÇÇÏÁö¸¸, ÇÑÃþ ³ôÀº, ´Ù¸¥ ¼öÁØ¿¡¼ ±×·¸´Ù.
195:6.13 (2077.9) »ç¶÷ÀÌ °Ü¿ì ±â°è¶ó¸é, ¹°Áú ¿ìÁÖ¿¡ ´ëÇÏ¿© ¾ó¸¶Å ȹÀÏÀûÀ¸·Î ¹ÝÀÀÇÒ °ÍÀÌ´Ù.
ÀΰÝÀºÄ¿³ç, °³¼º(ËÁàõ)ÀÌ Á¸ÀçÇÏÁö ¸øÇÒ °ÍÀÌ´Ù.
195:6.14 (2077.10) ¿Â ¿ìÁÖÀÇ Á߽ɿ¡¼ ÆĶó´ÙÀ̽ºÀÇ Àý´ëÀû ±â°è ÀÛ¿ëÀÌ ÀÖ´Â »ç½ÇÀº, µÑ° ±Ù¿ø
Áß½ÉÀÇ Á¶°Ç ¾ø´Â ÀÇÁö°¡ °è½Å ¾Õ¿¡¼, °áÁ¤ ¿äÀÎÀÌ ¿ìÁÖ¿¡¼ È¥ÀÚ¸¸ Á¤ÇÏ´Â ¹ýÄ¢ÀÌ µÇÁö ¾Êµµ·Ï ¿µ¿øÈ÷ ó¸®ÇÑ´Ù.
¹°Áú ÀÛ¿ëÀÌ ÀÖ±â´Â Çصµ, ±×°Í¸¸ ÀÛ¿ëÇÏÁö´Â ¾Ê´Â´Ù. ±â°è ÀÛ¿ëÀÌ ÀÖÁö¸¸, °Å±â¿¡´Â Á¶°ÇÀÌ ÀÖ´Ù. °áÁ¤(̽ïÒ)ÇÏ´Â
ÀÛ¿ëÀÌ À־, ±×°Í¸¸À¸·Î °áÁ¤µÇÁö´Â ¾Ê´Â´Ù.
195:6.15 (2078.1) Áö¼º°ú ¿µ, ÀÌ µÑÀÌ ÇÔ²² Á¸ÀçÇÏÁö ¾Ê´Â´Ù¸é, ¹°Áú·Î ÀÌ·ç¾îÁø À¯ÇÑÇÑ ¿ìÁÖ´Â
±Ã±Ø¿¡ ȹÀÏÀûÀÌ°í °áÁ¤·Ð(̽ïÒÖå)´ë·Î µÉ °ÍÀÌ´Ù. ¿ìÁÖ Áö¼ºÀÇ ¿µÇâÀº ¹°Áú ¼¼°è ¼Ó¿¡µµ Ç×»ó Àڹ߼ºÀ» ÁÖÀÔÇÑ´Ù.
195:6.16 (2078.2) ¾î¶² Á¸Àç ¿µ¿ª¿¡¼µµ ÀÚÀ¯, °ð µ¶Ã¢¼ºÀº ¿µÀû ¿µÇâ°ú ¿ìÁÖ Áö¼ºÀÌ ÅëÁ¦ÇÏ´Â
Á¤µµ¿¡, ´Ù½Ã ¸»Çؼ, Àΰ£ÀÇ Ã¼Çè¿¡¼ ¡°¾Æ¹öÁöÀÇ ¶æ¡±À» ½ÇÁ¦·Î ÇàÇÏ´Â Á¤µµ¿¡, Á¤ºñ·ÊÇÏ¿© Ä¿Áø´Ù. ±×·¡¼
ÀÏ´Ü ³ÊÈñ°¡ Çϳª´ÔÀ» ãÀ¸·Á°í ±æÀ» ¶°³ª¸é, ÀÌ´Â Çϳª´ÔÀÌ ³ÊÈñ¸¦ ÀÌ¹Ì Ã£¾Ò´Ù´Â È®°íÇÑ Áõ¸íÀÌ´Ù.
195:6.17 (2078.3) Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±À» ÁøÁöÇÏ°Ô Ãß±¸ÇÏ´Â °ÍÀº »ç¶÷À» Çϳª´Ô²²·Î ÀεµÇÑ´Ù. ¸ðµç
°úÇÐÀû ¹ß°ßÀº ¿ìÁÖ¿¡ ÀÚÀ¯¿Í ȹÀϼºÀÌ Á¸ÀçÇÔÀ» º¸¿©ÁØ´Ù. ¹ß°ßÇÏ´Â »ç¶÷Àº ÀÚÀ¯·Ó°Ô ¹ß°ßÇÒ ¼ö ÀÖ¾ú´Ù. ¹ß°ßµÈ
¹°°ÇÀº ½ÇÀçÇϸç, ȹÀÏÀûÀÎ µí º¸ÀδÙ. ±×·¸Áö ¾Ê´Ù¸é, ÇϳªÀÇ »ç¹°·Î¼ ±Ô¸íµÉ ¼ö ¾ø¾ú´Ù.
°¢ÁÖ[2] 195:6.7 ±â°è·ÐÀû ÀÚ¿¬ÁÖÀÇ : ÀÚ¿¬ÁÖÀÇ´Â
¿ìÁÖ°¡ ¸ñÀûÀÌ ¾ø´Â ±¤´ëÇÑ ±â°è³ª À¯±âü¿ä Àΰ£»ç¿Í »ó°üÇÏÁö ¾Ê´Â´Ù´Â ÀÌ·Ð.
¡ãTop
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6. Materialism
195:6.1 Scientists have unintentionally
precipitated mankind into a materialistic panic; they have started
an unthinking run on the moral bank of the ages, but this bank
of human experience has vast spiritual resources; it can stand
the demands being made upon it. Only unthinking men become panicky
about the spiritual assets of the human race. When the materialistic-secular
panic is over, the religion of Jesus will not be found bankrupt.
The spiritual bank of the kingdom of heaven will be paying out
faith, hope, and moral security to all who draw upon it "
in His name."
195:6.2 No matter what the apparent conflict between materialism
and the teachings of Jesus may be, you can rest assured that,
in the ages to come, the teachings of the Master will fully
triumph. In reality, true religion cannot become involved in
any controversy with science; it is in no way concerned with
material things. Religion is simply indifferent to, but sympathetic
with, science, while it supremely concerns itself with the scientist.
195:6.3 The pursuit of mere knowledge, without the attendant
interpretation of wisdom and the spiritual insight of religious
experience, eventually leads to pessimism and human despair.
A little knowledge is truly disconcerting.
195:6.4 At the time of this writing the worst of the materialistic
age is over; the day of a better understanding is already beginning
to dawn. The higher minds of the scientific world are no longer
wholly materialistic in their philosophy, but the rank and file
of the people still lean in that direction as a result of former
teachings. But this age of physical realism is only a passing
episode in man's life on earth. Modern science has left true
religion¡ªthe teachings of Jesus as translated in the lives of
his believers¡ªuntouched. All science has done is to destroy
the childlike illusions of the misinterpretations of life.
195:6.5 Science is a quantitative experience, religion a qualitative
experience, as regards man's life on earth. Science deals with
phenomena; religion, with origins, values, and goals. To assign
causes as an explanation of physical phenomena is to confess
ignorance of ultimates and in the end only leads the scientist
straight back to the first great cause-the Universal Father
of Paradise.
195:6.6 The violent swing from an age of miracles to an age
of machines has proved altogether upsetting to man. The cleverness
and dexterity of the false philosophies of mechanism belie their
very mechanistic contentions. The fatalistic agility of the
mind of a materialist forever disproves his assertions that
the universe is a blind and purposeless energy phenomenon.
195:6.7 The mechanistic naturalism of some supposedly educated
men and the thoughtless secularism of the man in the street
are both exclusively concerned with things; they are barren
of all real values, sanctions, and satisfactions of a spiritual
nature, as well as being devoid of faith, hope, and eternal
assurances. One of the great troubles with modern life is that
man thinks he is too busy to find time for spiritual meditation
and religious devotion.
195:6.8 Materialism reduces man to a soulless automaton and
constitutes him merely an arithmetical symbol finding a helpless
place in the mathematical formula of an unromantic and mechanistic
universe. But whence comes all this vast universe of mathematics
without a Master Mathematician? Science may expatiate on the
conservation of matter, but religion validates the conservation
of men's souls-it concerns their experience with spiritual realities
and eternal values.
195:6.9 The materialistic sociologist of today surveys a community,
makes a report thereon, and leaves the people as he found them.
Nineteen hundred years ago, unlearned Galileans surveyed Jesus
giving his life as a spiritual contribution to man's inner experience
and then went out and turned the whole Roman Empire upside down.
195:6.10 But religious leaders are making a great mistake when
they try to call modern man to spiritual battle with the trumpet
blasts of the Middle Ages. Religion must provide itself with
new and up-to-date slogans. Neither democracy nor any other
political panacea will take the place of spiritual progress.
False religions may represent an evasion of reality, but Jesus
in his gospel introduced mortal man to the very entrance upon
an eternal reality of spiritual progression.
195:6.11 To say that mind " emerged " from matter
explains nothing. If the universe were merely a mechanism and
mind were unapart from matter, we would never have two differing
interpretations of any observed phenomenon. The concepts of
truth, beauty, and goodness are not inherent in either physics
or chemistry. A machine cannot know, much less know truth, hunger
for righteousness, and cherish goodness.
195:6.12 Science may be physical, but the mind of the truth-discerning
scientist is at once supermaterial. Matter knows not truth,
neither can it love mercy nor delight in spiritual realities.
Moral convictions based on spiritual enlightenment and rooted
in human experience are just as real and certain as mathematical
deductions based on physical observations, but on another and
higher level.
195:6.13 If men were only machines, they would react more or
less uniformly to a material universe. Individuality, much less
personality, would be nonexistent.
195:6.14 The fact of the absolute mechanism of Paradise at the
center of the universe of universes, in the presence of the
unqualified volition of the Second Source and Center, makes
forever certain that determiners are not the exclusive law of
the cosmos. Materialism is there, but it is not exclusive; mechanism
is there, but it is not unqualified; determinism is there, but
it is not alone.
195:6.15 The finite universe of matter would eventually become
uniform and deterministic but for the combined presence of mind
and spirit. The influence of the cosmic mind constantly injects
spontaneity into even the material worlds.
195:6.16 Freedom or initiative in any realm of existence is
directly proportional to the degree of spiritual influence and
cosmic-mind control; that is, in human experience, the degree
of the actuality of doing " the Father's will. " And
so, when you once start out to find God, that is the conclusive
proof that God has already found you.
195:6.17 The sincere pursuit of goodness, beauty, and truth
leads to God. And every scientific discovery demonstrates the
existence of both freedom and uniformity in the universe. The
discoverer was free to make the discovery. The thing discovered
is real and apparently uniform, or else it could not have become
known as a thing.
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7.
À¯¹°·ÐÀÇ Ãë¾à¼º
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195:7.2 (2078.5) Á¾±³°¡ »ç¶÷¿¡°Ô ¿µÀû ¸é¿¡¼ ÇØÁÖ´Â °ÍÀ», °úÇÐÀº »ç¶÷¿¡°Ô ¹°Áú ¸é¿¡¼ Çؾß
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À¯¹°·ÐÀû ¿ìÁÖ °³³äµéÀ» ¸¸µé¾î³Â´Ù.
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¹ÏÀ½ÀÇ ´«À¸·Î º¸±â¸¦ ¿ä±¸ÇÑ´Ù.
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°¡Ä¡¸¦ ÀǽÄÇÏ´Â Áö¼º ¼Ó¿¡ »ý±â´Â °³³äÀû ¹ÝÀÀÀÌ´Ù. ¿ìÁÖ°¡ ÂüÀ¸·Î À¯¹°·ÐÀÚ°¡ º¸´Â ¹Ù¿Í °°Àº ¿ìÁÖ¶ó¸é, ´ÙÀ½¿¡
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¿µÀû ¼ºÇâµµ ¾ø´Ù.
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¾î󱸴Ͼø´Â°¡!
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¡ãTop
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7. The Vulnerability
of Materialism
195:7.1 How foolish it is for material-minded
man to allow such vulnerable theories as those of a mechanistic
universe to deprive him of the vast spiritual resources of the
personal experience of true religion. Facts never quarrel with
real spiritual faith; theories may. Better that science should
be devoted to the destruction of superstition rather than attempting
the overthrow of religious faith-human belief in spiritual realities
and divine values.
195:7.2 Science should do for man materially what religion does
for him spiritually: extend the horizon of life and enlarge
his personality. True science can have no lasting quarrel with
true religion. The "scientific method" is merely an
intellectual yardstick wherewith to measure material adventures
and physical achievements. But being material and wholly intellectual,
it is utterly useless in the evaluation of spiritual realities
and religious experiences.
195:7.3 The inconsistency of the modern mechanist is: If this
were merely a material universe and man only a machine, such
a man would be wholly unable to recognize himself as such a
machine, and likewise would such a machine-man be wholly unconscious
of the fact of the existence of such a material universe. The
materialistic dismay and despair of a mechanistic science has
failed to recognize the fact of the spirit-indwelt mind of the
scientist whose very supermaterial insight formulates these
mistaken and self-contradictory concepts of a materialistic
universe.
195:7.4 Paradise values of eternity and infinity, of truth,
beauty, and goodness, are concealed within the facts of the
phenomena of the universes of time and space. But it requires
the eye of faith in a spirit-born mortal to detect and discern
these spiritual values.
195:7.5 The realities and values of spiritual progress are not
a "psychologic projection"- a mere glorified daydream
of the material mind. Such things are the spiritual forecasts
of the indwelling Adjuster, the spirit of God living in the
mind of man. And let not your dabblings with the faintly glimpsed
findings of "relativity" disturb your concepts of
the eternity and infinity of God. And in all your solicitation
concerning the necessity for self-expression do not make the
mistake of failing to provide for Adjuster-expression, the manifestation
of your real and better self.
195:7.6 If this were only a material universe, material man
would never be able to arrive at the concept of the mechanistic
character of such an exclusively material existence. This very
mechanistic concept of the universe is in itself a nonmaterial
phenomenon of mind, and all mind is of nonmaterial origin, no
matter how thoroughly it may appear to be materially conditioned
and mechanistically controlled.
195:7.7 The partially evolved mental mechanism of mortal man
is not overendowed with consistency and wisdom. Man's conceit
often outruns his reason and eludes his logic.
195:7.8 The very pessimism of the most pessimistic materialist
is, in and of itself, sufficient proof that the universe of
the pessimist is not wholly material. Both optimism and pessimism
are concept reactions in a mind conscious of values as well
as of facts. If the universe were truly what the materialist
regards it to be, man as a human machine would then be devoid
of all conscious recognition of that very fact. Without the
consciousness of the concept of values within the spirit-born
mind, the fact of universe materialism and the mechanistic phenomena
of universe operation would be wholly unrecognized by man. One
machine cannot be conscious of the nature or value of another
machine.
195:7.9 A mechanistic philosophy of life and the universe cannot
be scientific because science recognizes and deals only with
materials and facts. Philosophy is inevitably superscientific.
Man is a material fact of nature, but his life is a phenomenon
which transcends the material levels of nature in that it exhibits
the control attributes of mind and the creative qualities of
spirit.
195:7.10 The sincere effort of man to become a mechanist represents
the tragic phenomenon of that man's futile effort to commit
intellectual and moral suicide. But he cannot do it.
195:7.11 If the universe were only material and man only a machine,
there would be no science to embolden the scientist to postulate
this mechanization of the universe. Machines cannot measure,
classify, nor evaluate themselves. Such a scientific piece of
work could be executed only by some entity of supermachine status.
195:7.12 If universe reality is only one vast machine, then
man must be outside of the universe and apart from it in order
to recognize such a fact and become conscious of the insight
of such an evaluation.
195:7.13 If man is only a machine, by what technique does this
man come to believe or claim to know that he is only a machine?
The experience of self-conscious evaluation of one's self is
never an attribute of a mere machine. A self-conscious and avowed
mechanist is the best possible answer to mechanism. If materialism
were a fact, there could be no self-conscious mechanist. It
is also true that one must first be a moral person before one
can perform immoral acts.
195:7.14 The very claim of materialism implies a supermaterial
consciousness of the mindwhich presumes to assert such dogmas.
A mechanism might deteriorate, but it could never progress.
Machines do not think, create, dream, aspire, idealize, hunger
for truth, or thirst for righteousness. They do not motivate
their lives with the passion to serve other machines and to
choose as their goal of eternal progression the sublime task
of finding God and striving to be like him. Machines are never
intellectual, emotional, aesthetic, ethical, moral, or spiritual.
195:7.15 Art proves that man is not mechanistic, but it does
not prove that he is spiritually immortal. Art is mortal morontia,
the intervening field between man, the material, and man, the
spiritual. Poetry is an effort to escape from material realities
to spiritual values.
195:7.16 In a high civilization, art humanizes science, while
in turn it is spiritualized by true religion¡ªinsight into spiritual
and eternal values. Art represents the human and time-space
evaluation of reality. Religion is the divine embrace of cosmic
values and connotes eternal progression in spiritual ascension
and expansion. The art of time is dangerous only when it becomes
blind to the spirit standards of the divine patterns which eternity
reflects as the reality shadows of time. True art is the effective
manipulation of the material things of life; religion is the
ennobling transformation of the material facts of life, and
it never ceases in its spiritual evaluation of art.
195:7.17 How foolish to presume that an automaton could conceive
a philosophy of automatism, and how ridiculous that it should
presume to form such a concept of other and fellow automatons!
195:7.18 Any scientific interpretation of the material universe
is valueless unless it provides due recognition for the scientist.
No appreciation of art is genuine unless it accords recognition
to the artist. No evaluation of morals is worth while unless
it includes the moralist. No recognition of philosophy is edifying
if it ignores the philosopher, and religion cannot exist without
the real experience of the religionist who, in and through this
very experience, is seeking to find God and to know him. Likewise
is the universe of universes without significance apart from
the I AM, the infinite God who made it and unceasingly manages
it.
195:7.19 Mechanists-humanists-tend to drift with the material
currents. Idealists and spiritists dare to use their oars with
intelligence and vigor in order to modify the apparently purely
material course of the energy streams.
195:7.20 Science lives by the mathematics of the mind; music
expresses the tempo of the emotions. Religion is the spiritual
rhythm of the soul in time-space harmony with the higher and
eternal melody measurements of Infinity. Religious experience
is something in human life which is truly supermathematical.
195:7.21 In language, an alphabet represents the mechanism of
materialism, while the words expressive of the meaning of a
thousand thoughts, grand ideas, and noble ideals-of love and
hate, of cowardice and courage-represent the performances of
mind within the scope defined by both material and spiritual
law, directed by the assertion of the will of personality, and
limited by the inherent situational endowment.
195:7.22 The universe is not like the laws, mechanisms, and
the uniformities which the scientist discovers, and which he
comes to regard as science, but rather like the curious, thinking,
choosing, creative, combining, and discriminating scientist
who thus observes universe phenomena and classifies the mathematical
facts inherent in the mechanistic phases of the material side
of creation. Neither is the universe like the art of the artist,
but rather like the striving, dreaming, aspiring, and advancing
artist who seeks to transcend the world of material things in
an effort to achieve a spiritual goal.
195:7.23 The scientist, not science, perceives the reality of
an evolving and advancing universe of energy and matter. The
artist, not art, demonstrates the existence of the transient
morontia world intervening between material existence and spiritual
liberty. The religionist, not religion, proves the existence
of the spirit realities and divine values which are to be encountered
in the progress of eternity.
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8.
¼¼¼ÓÀû ÀüüÁÖÀÇ
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µÚ¿¡µµ, 20¼¼±â ¼¼¼ÓÁÖÀÇÀÇ[3] Áöµ¶ÇÑ ¿µÇâÀº ¿µ¹®À» ¸ð¸£´Â ¼ö¸¹Àº »ç¶÷ÀÇ ¿µÀû üÇèÀ» ¿©ÀüÈ÷ ¸ÁÄ¥ °ÍÀÌ´Ù.
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20¼¼±â¿¡ À̸¥¹Ù °úÇСª¹«½Å·ÐÀû °úÇСªÀÇ Åµµ, ÆíÇùÇÏ°í ½ÅÀ» ¹ÏÁö ¾Ê´Â ŵµ¿´´Ù. Çö´ë ¼¼¼ÓÁÖÀÇÀÇ ¾î¸Ó´Ï´Â
Áß¼¼ÀÇ ÀüüÁÖÀÇÀû ±âµ¶±³È¸¿´´Ù. ¼¼¼ÓÁÖÀÇ´Â Á¦µµÈµÈ ±âµ¶±³È¸°¡ ¼¾ç ¹®¸íÀ» °ÅÀÇ ¿ÏÀüÈ÷ Áö¹èÇÑ °Í¿¡ ´ëÇÑ ¹ÝÇ×ÀÌ
Ä¿ÁüÀ¸·Î ºñ·ÔµÇ¾ú´Ù.
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dzÅä´Â ¸í¹éÈ÷ ¼¼¼ÓÀûÀÌ´Ù¡ªÀκ»ÁÖÀÇÀÌ´Ù. 3¹é ³â µ¿¾È ¼¾ç »ç»óÀº Â÷ÃûÂ÷Ãû ¼¼¼ÓȵǾú´Ù. Á¾±³´Â °¥¼ö·Ï ´õ
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´«Ä¡Ã¤Áö ¸øÇÏ¸é¼ ½ÇÁ¦·Î ¼¼¼ÓÁÖÀÇÀÚÀÌ´Ù.
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ÀÌ°ÍÀÌ ÃʱâÀÇ Åµµ¿´´Ù. ÇѶ§´Â Á¾±³ÀÇ ÀüüÁÖÀÇ ¼Ó¹Ú¿¡ Ç×°ÅÇß´ø ¼¼¼ÓÁÖÀÇ°¡ ÃÖ±Ù¿¡ ´õ¿í È£ÀüÀû ŵµ¸¦ °®Ãß¾ú°í
±×·± Á¾±³ÀÇ ÀÚ¸®¸¦ ´ë½Å Â÷ÁöÇÑ´Ù. 20¼¼±âÀÇ ¼¼¼ÓÁÖÀÇ´Â »ç¶÷¿¡°Ô Çϳª´ÔÀÌ ÇÊ¿ä ¾ø´Ù°í ÁÖÀåÇÏ´Â °æÇâÀÌ ÀÖ´Ù.
±×·¯³ª Á¶½ÉÇÏ¿©¶ó! Àΰ£ »çȸ¿¡¼ ½ÅÀÌ ¾ø´Â ÀÌ Ã¶ÇÐÀº ¿À·ÎÁö ºÒ¾È, ÀûÀÇ(îØëò), ºÒÇà, ÀüÀï, ¼¼°èÀû Àç³À¸·Î
À̲ø »ÓÀÌ´Ù.
195:8.6 (2081.6) ¼¼¼ÓÁÖÀÇ´Â °áÄÚ Àηù¿¡°Ô Æòȸ¦ °¡Á®¿Ã ¼ö ¾ø´Ù. Àΰ£ »çȸ¿¡¼ ¾Æ¹«°Íµµ Çϳª´ÔÀÇ
ÀÚ¸®¸¦ ´ë½ÅÇÒ ¼ö ¾ø´Ù. ±×·¯³ª ³ÊÈñ´Â ±Í´ã¾Æ µè°Å¶ó! ±³È¸ÀÇ ÀüüÁÖÀÇ¿¡ ´ëÇÏ¿©, ¼¼¼ÓÀû ¹ÝÇ×À» ÅëÇؼ ¾òÀº
À¯ÀÍÇÑ ÀÌÁ¡À» »¡¸® ´øÁ®¹ö¸®Áö ¸»¶ó. ¼¾ç ¹®¸íÀº ¿À´Ã³¯ ¼¼¼ÓÁÖÀÇ·Î ÀúÇ×ÇÑ °á°ú·Î¼ ¸¹Àº ÀÚÀ¯¿Í ¸¸Á·À» ´©¸°´Ù.
¼¼¼ÓÁÖÀÇ°¡ ÀúÁö¸¥ Å« À߸øÀº ÀÌ°ÍÀÌ´Ù: Á¾±³Àû ±ÇÇÑÀÌ °ÅÀÇ Åë°·Î »ýÈ°À» ÅëÁ¦ÇÏ´Â µ¥ Ç×°ÅÇϸé¼, ±×·¯ÇÑ ±³È¸ÀÇ
ÆøÁ¤À¸·ÎºÎÅÍ ÇعæÀ» ¾òÀº µÚ¿¡, ¼¼¼ÓÁÖÀÇÀÚµéÀº ´õ ³ª¾Æ°¡¼ ¹Ù·Î Çϳª´Ô¿¡°Ô, ¶§¶§·Î ¸»¾øÀÌ, ¶§¶§·Î µå·¯³»³õ°í,
¹Ý¶õÀ» ½ÃÀÛÇÏ¿´´Ù.
195:8.7 (2081.7) ¾Æ¸Þ¸®Ä«ÀÇ »ê¾÷ÁÖÀÇ¿¡ ³ªÅ¸³ ³î¶ó¿î âÁ¶¼º, ±×¸®°í ¼¾ç ¹®¸í¿¡¼ Àü·Ê ¾ø´ø
¹°ÁúÀû Áøº¸´Â ¼¼¼ÓÁÖÀÇÀÇ ¹Ý¶õ(ÚãÕ¯) ´öºÐÀÌ´Ù. ±×¸®°í ¼¼¼ÓÁÖÀÇÀÇ ¹Ý¶õÀÌ ³Ê¹« Áö³ªÄ¡°í Çϳª´Ô°ú Âü Á¾±³¸¦
¸øº¸°í ³õÃƱ⠶§¹®¿¡, µÚÀÌ¾î ¶ÇÇÑ ±â´ëÇÏÁö ¾Ê´ø ¼¼°è ÀüÀï°ú ±¹Á¦Àû ºÒ¾ÈÀ̶ó´Â ¼öÈ®À» °ÅµÎ¾ú´Ù.
195:8.8 (2081.8) Çö´ëÀÇ ¼¼¼ÓÁÖÀÇ ¹Ý¶õÀÌ °¡Á®¿Â Ãູ, °ð °ü¿ë, »çȸ ºÀ»ç, ¹ÎÁÖ Á¤Ä¡, ½Ã¹ÎÀÇ
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À§ÇÏ¿© Âü Á¾±³¸¦ Àû´ëÇÒ ÇÊ¿ä°¡ ¾ø¾ú´Ù.
195:8.9 (2082.1) ±×·¯³ª ¼¼¼ÓÁÖÀÇ´Â »ýÈ° ±Ô¸ð°¡ È®´ëµÇ¸é¼ ÃÖ±Ù¿¡ ¾òÀº ÀÌ ¸ðµç ÀÌÀÍÀ» ³ºÀº À¯ÀÏÇÑ
ºÎ¸ð´Â ¾Æ´Ï´Ù. 20¼¼±â¿¡ ¾òÀº ÀÌÀÍ µÚ¿¡´Â °úÇаú ¼¼¼ÓÁÖÀÇ »Ó ¾Æ´Ï¶ó, ¶ÇÇÑ ÀνĵÇÁö ¾Ê°í ÀÎÁ¤¹ÞÁö ¾ÊÀº,
³ª»ç·¿ ¿¹¼öÀÇ ÀÏ»ý(ìéßæ)°ú °¡¸£Ä§ÀÇ ¿µÀû ÀÛ¿ëÀÌ ÀÖ´Ù.
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¼·Î ´Ù¸¥ °æÀïÇÏ´Â À̱Ç(××Ïí) ¤ý Á¾Á·¤ý ¹ÎÁ·ÁÖÀǸ¦ Á¶È½Ãų ¼ö ¾ø´Ù. ÀÌ ¼¼¼ÓÁÖÀÇÀû Àΰ£ »çȸ´Â ºñÇÒ µ¥
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195:8.11 (2082.3) ¼¼¼ÓÁÖÀÇ°¡ º»·¡ºÎÅÍ °¡Áø ¾àÁ¡Àº ¼¼¼ÓÁÖÀÇ°¡ Á¤Ä¡¿Í ±Ç·ÂÀ» À§ÇÏ¿© À±¸®¿Í Á¾±³¸¦
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195:8.12 (2082.4) ¼¼¼ÓÁÖÀÇ ¹æÇâÀÇ »çȸÀû¤ýÁ¤Ä¡Àû ³«°üÀº ¸Á»ó(ØÍßÌ)ÀÌ´Ù. Çϳª´Ô ¾øÀÌ´Â ÀÚÀ¯¿Í
Çع浵, Àç»ê°ú Àç¹°µµ, ÆòÈ·Î ÀεµÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù.
195:8.13 (2082.5) °úÇФý±³À°¤ý»ê¾÷¤ý»çȸÀÇ ¿Ïº®ÇÑ ¼¼¼ÓÈ´Â ¿ÀÁ÷ Àç³À» ÃÊ·¡ÇÒ ¼ö¹Û¿¡ ¾ø´Ù. 20¼¼±âÀÇ
óÀ½ 3ºÐÀÇ 1 µ¿¾È¿¡ À¯¶õ½Ã¾ÆÀεéÀº ±×¶§±îÁö ±âµ¶±³ ½Ã´ë¸¦ ÅëƲ¾î¼ Á×Àº °Íº¸´Ù ´õ ¸¹Àº Àΰ£À» Á׿´´Ù.
ÀÌ°ÍÀº °Ü¿ì À¯¹°·Ð°ú ¼¼¼ÓÁÖÀǷκÎÅÍ ¾ò´Â ²ûÂïÇÑ ¼öÈ®ÀÇ ½ÃÀÛÀÏ »ÓÀÌ´Ù. ¾ÆÁ÷µµ ´õ ²ûÂïÇÑ Æı«°¡ ´Ù°¡¿Ã °ÍÀÌ´Ù.
°¢ÁÖ[3] 195:8.1 ºñÁ¾±³ÁÖÀÇ ¶Ç´Â ¼¼¼ÓÁÖÀÇ´Â Á¾±³¿¡
±â´ëÁö ¾Ê°í Àλý°ú À±¸®¿Í »ç¹°À» º¸ÀÚ´Â ÁÖÀÇ.
¡ãTop
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8. Secular
Totalitarianism
195:8.1 But even after materialism and
mechanism have been more or less vanquished, the devastating
influence of twentieth-century secularism will still blight
the spiritual experience of millions of unsuspecting souls.
195:8.2 Modern secularism has been fostered by two world-wide
influences. The father of secularism was the narrow-minded and
godless attitude of nineteenth- and twentieth-century so-called
science - atheistic science. The mother of modern secularism
was the totalitarian medieval Christian church. Secularism had
its inception as a rising protest against the almost complete
domination of Western civilization by the institutionalized
Christian church.
195:8.3 At the time of this revelation, the prevailing intellectual
and philosophical climate of both European and American life
is decidedly secular¡ªhumanistic. For three hundred years Western
thinking has been progressively secularized. Religion has become
more and more a nominal influence, largely a ritualistic exercise.
The majority of professed Christians of Western civilization
are unwittingly actual secularists.
195:8.4 It required a great power, a mighty influence, to free
the thinking and living of the Western peoples from the withering
grasp of a totalitarian ecclesiastical domination. Secularism
did break the bonds of church control, and now in turn it threatens
to establish a new and godless type of mastery over the hearts
and minds of modern man. The tyrannical and dictatorial political
state is the direct offspring of scientific materialism and
philosophic secularism. Secularism no sooner frees man from
the domination of the institutionalized church than it sells
him into slavish bondage to the totalitarian state. Secularism
frees man from ecclesiastical slavery only to betray him into
the tyranny of political and economic slavery.
195:8.5 Materialism denies God, secularism simply ignores him;
at least that was the earlier attitude. More recently, secularism
has assumed a more militant attitude, assuming to take the place
of the religion whose totalitarian bondage it onetime resisted.
Twentieth-century secularism tends to affirm that man does not
need God. But beware! this godless philosophy of human society
will lead only to unrest, animosity, unhappiness, war, and world-wide
disaster.
195:8.6 Secularism can never bring peace to mankind. Nothing
can take the place of God in human society. But mark you well!
do not be quick to surrender the beneficent gains of the secular
revolt from ecclesiastical totalitarianism. Western civilization
today enjoys many liberties and satisfactions as a result of
the secular revolt. The great mistake of secularism was this:
In revolting against the almost total control of life by religious
authority, and after attaining the liberation from such ecclesiastical
tyranny, the secularists went on to institute a revolt against
God himself, sometimes tacitly and sometimes openly.
195:8.7 To the secularistic revolt you owe the amazing creativity
of American industrialism and the unprecedented material progress
of Western civilization. And because the secularistic revolt
went too far and lost sight of God and true religion, there
also followed the unlooked-for harvest of world wars and international
unsettledness.
195:8.8 It is not necessary to sacrifice faith in God in order
to enjoy the blessings of the modern secularistic revolt: tolerance,
social service, democratic government, and civil liberties.
It was not necessary for the secularists to antagonize true
religion in order to promote science and to advance education.
195:8.9 But secularism is not the sole parent of all these recent
gains in the enlargement of living. Behind the gains of the
twentieth century are not only science and secularism but also
the unrecognized and unacknowledged spiritual workings of the
life and teaching of Jesus of Nazareth.
195:8.10 Without God, without religion, scientific secularism
can never co-ordinate its forces, harmonize its divergent and
rivalrous interests, races, and nationalisms. This secularistic
human society, notwithstanding its unparalleled materialistic
achievement, is slowly disintegrating. The chief cohesive force
resisting this disintegration of antagonism is nationalism.
And nationalism is the chief barrier to world peace.
195:8.11 The inherent weakness of secularism is that it discards
ethics and religion for politics and power. You simply cannot
establish the brotherhood of men while ignoring or denying the
fatherhood of God.
195:8.12 Secular social and political optimism is an illusion.
Without God, neither freedom and liberty, nor property and wealth
will lead to peace.
195:8.13 The complete secularization of science, education,
industry, and society can lead only to disaster. During the
first third of the twentieth century Urantians killed more human
beings than were killed during the whole of the Christian dispensation
up to that time. And this is only the beginning of the dire
harvest of materialism and secularism; still more terrible destruction
is yet to come.
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9.
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ÅëÇؼ À¯¹°·Ð°ú ¼¼¼Ó ½Ã´ëÀÇ È²ÆóÇÑ ½ÃÀý¿¡ À̸£±â±îÁö Èê·¯ ³»·Á¿Â Áø¸®ÀÇ È帧À» °£°úÇÏÁö ¸»¶ó. Áö³ ½ÃÀýÀÇ
¹Ì½Å °°Àº ±³¸®µéÀ» ¶³¾î¹ö¸®·Á°í ¿Â°® °ªÁø ³ë·ÂÀ» ±â¿ïÀ̸é¼, ³ÊÈñ´Â ¿µ¿øÇÑ Áø¸®¸¦ ´Ü´ÜÈ÷ ºÙµéµµ·Ï ÇÏ¿©¶ó.
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±æÀ» ºñÃß·Á°í ¿µÈ·Ó°Ô Áö¼ÓÇÒ °ÍÀÌ´Ù.
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½ÃÇèÀÌ ÀÖ°í ÆйèÇÒ À§ÇùÀ» ¹Þ´Â ±×·¯ÇÑ ½ÃÀýÀº ¾ðÁ¦³ª Å« °è½Ã°¡ ³»¸®´Â ½ÃÀýÀÌ´Ù.
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Áöµµ·Â°ú ¿µ°¨À» À绡¸® °ø±ÞÇÒ °ÍÀÌ´Ù.
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°¡¸£Ä§À»¡ª´Ù½Ã ¹ß°ßÇÒ ¶§°¡ ¿Ô´Ù.
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°¨µ¿½ÃÅ°´Â Á¾±³°¡ Áö¹èÇÏ·Á°í À§ÇùÇÒ ¶§, ±×´Â º¯ÇÔ¾øÀÌ À̸¦ ÇÕ¸®ÈÇÏ°í ÀüÅëÀ¸·Î ¸¸µé°í Á¦µµÈÇÏ·Á°í ¾Ö¾²¸ç,
ÀÌ·¸°Ô Á¾±³¸¦ ÅëÁ¦ÇÏ°í ½Í¾î ÇÑ´Ù. °è½ÃµÈ Á¾±³Á¶Â÷µµ ±×·¯ÇÑ °úÁ¤À¸·Î »ç¶÷ÀÌ ¸¸µé°í »ç¶÷ÀÌ Áö¹èÇÏ´Â °ÍÀÌ µÈ´Ù.
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³ª»ç·¿ ¿¹¼öÀÇ Á¾±³·Î ÇâÇÒ »ý°¢À» Áø½ÉÀ¸·Î °¡Áú °ÍÀÌ´Ù.
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195:9.9 (2083.5) ±âµ¶±³´Â Àΰ£ÀÇ ¿å½É, ÀüÀïÀÇ ¹ÌÄ£ Áþ, ±Ç·ÂÀ» ÇâÇÑ ¿å½ÉÀÌ µµÀüÇÏ´Â ¾Õ¿¡¼
°¨È÷ ÀÌ»ó(ìµßÌ)À» ³·Ãç ¹ö·È´Ù. ±×·¯³ª ¿¹¼öÀÇ Á¾±³´Â ¶§¹¯Áö ¾Ê°í ÃÊ¿ùÀûÀÎ ¿µÀû ±ÇÀ¯·Î ¼ ÀÖÀ¸¸ç, »ç¶÷ÀÇ
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À̸£¶ó°í ¼Ò¸®Ä£´Ù.
195:9.10 (2083.6) ±âµ¶±³´Â Çü½Ä Ä¡Áß, Áö³ªÄ£ Á¶Á÷, Áö¼ºÀÇ Áß½Ã, ±×¸®°í ´Ù¸¥ ºñ¿µÀû °æÇâ
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ÀÓ¸íÇÑ °Í°ú °°Àº, ±×·¯ÇÑ ¹Ú·Â ÀÖ´Â ½ÅÀÚµéÀÇ ´Üü°¡ ¾Æ´Ï´Ù.
195:9.11 (2083.7) À̸¥¹Ù ±âµ¶±³´Â Á¾±³Àû °ü³ä°ú °ü½À »Ó ¾Æ´Ï¶ó »çȸ ¹× ¹®È ¿îµ¿ÀÌ µÇ¾î ¹ö·È´Ù.
Çö´ë ±âµ¶±³ÀÇ È帧Àº ¿©·¯ °í´ë(ͯÓÛ) À̱³µµÀÇ ´Ë°ú ¸¹Àº ¾ß¸¸ÀÎÀÇ ¼ö··¿¡¼ ¹°À» ¹Þ°í ÀÖ´Ù. ¼øÀüÈ÷ ±× ±Ù¿øÀ̶ó°í
»ý°¢µÇ´Â ³ôÀº °¥¸±¸® °í¿ø »Ó ¾Æ´Ï¶ó, ¸¹Àº ¿¾ ¹®ÈÀÇ ºÐ¼ö·ÉÀÌ ÀÌ Çö´ë ¹®ÈÀÇ È帧¿¡ ¹°À» ÁÖ°í ÀÖ´Ù.
¡ãTop
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9. Christianity¡¯s
Problem
195:9.1 Do not overlook the value of your
spiritual heritage, the river of truth running down through
the centuries, even to the barren times of a materialistic and
secular age. In all your worthy efforts to rid yourselves of
the superstitious creeds of past ages, make sure that you hold
fast the eternal truth. But be patient! when the present superstition
revolt is over, the truths of Jesus' gospel will persist gloriously
to illuminate a new and better way.
195:9.2 But paganized and socialized Christianity stands in
need of new contact with the uncompromised teachings of Jesus;
it languishes for lack of a new vision of the Master's life
on earth. A new and fuller revelation of the religion of Jesus
is destined to conquer an empire of materialistic secularism
and to overthrow a world sway of mechanistic naturalism. Urantia
is now quivering on the very brink of one of its most amazing
and enthralling epochs of social readjustment, moral quickening,
and spiritual enlightenment.
195:9.3 The teachings of Jesus, even though greatly modified,
survived the mystery cults of their birthtime, the ignorance
and superstition of the dark ages, and are even now slowly triumphing
over the materialism, mechanism, and secularism of the twentieth
century. And such times of great testing and threatened defeat
are always times of great revelation.
195:9.4 Religion does need new leaders, spiritual men and women
who will dare to depend solely on Jesus and his incomparable
teachings. If Christianity persists in neglecting its spiritual
mission while it continues to busy itself with social and material
problems, the spiritual renaissance must await the coming of
these new teachers of Jesus' religion who will be exclusively
devoted to the spiritual regeneration of men. And then will
these spirit-born souls quickly supply the leadership and inspiration
requisite for the social, moral, economic, and political reorganization
of the world.
195:9.5 The modern age will refuse to accept a religion which
is inconsistent with facts and out of harmony with its highest
conceptions of truth, beauty, and goodness. The hour is striking
for a rediscovery of the true and original foundations of present-day
distorted and compromised Christianity-the real life and teachings
of Jesus.
195:9.6 Primitive man lived a life of superstitious bondage
to religious fear. Modern, civilized men dread the thought of
falling under the dominance of strong religious convictions.
Thinking man has always feared to be held by a religion. When
a strong and moving religion threatens to dominate him, he invariably
tries to rationalize, traditionalize, and institutionalize it,
thereby hoping to gain control of it. By such procedure, even
a revealed religion becomes man-made and man-dominated. Modern
men and women of intelligence evade the religion of Jesus because
of their fears of what it will do to them-and with them. And
all such fears are well founded. The religion of Jesus does,
indeed, dominate and transform its believers, demanding that
men dedicate their lives to seeking for a knowledge of the will
of the Father in heaven and requiring that the energies of living
be consecrated to the unselfish service of the brotherhood of
man.
195:9.7 Selfish men and women simply will not pay such a price
for even the greatest spiritual treasure ever offered mortal
man. Only when man has become sufficiently disillusioned by
the sorrowful disappointments attendant upon the foolish and
deceptive pursuits of selfishness, and subsequent to the discovery
of the barrenness of formalized religion, will he be disposed
to turn wholeheartedly to the gospel of the kingdom, the religion
of Jesus of Nazareth.
195:9.8 The world needs more firsthand religion. Even Christianity-the
best of the religions of the twentieth century-is not only a
religion about Jesus, but it is so largely one which men experience
secondhand. They take their religion wholly as handed down by
their accepted religious teachers. What an awakening the world
would experience if it could only see Jesus as he really lived
on earth and know, firsthand, his life-giving teachings! Descriptive
words of things beautiful cannot thrill like the sight thereof,
neither can creedal words inspire men's souls like the experience
of knowing the presence of God. But expectant faith will ever
keep the hope-door of man's soul open for the entrance of the
eternal spiritual realities of the divine values of the worlds
beyond.
195:9.9 Christianity has dared to lower its ideals before the
challenge of human greed, war-madness, and the lust for power;
but the religion of Jesus stands as the unsullied and transcendent
spiritual summons, calling to the best there is in man to rise
above all these legacies of animal evolution and, by grace,
attain the moral heights of true human destiny.
195:9.10 Christianity is threatened by slow death from formalism,
overorganization, intellectualism, and other nonspiritual trends.
The modern Christian church is not such a brotherhood of dynamic
believers as Jesus commissioned continuously to effect the spiritual
transformation of successive generations of mankind.
195:9.11 So-called Christianity has become a social and cultural
movement as well as a religious belief and practice. The stream
of modern Christianity drains many an ancient pagan swamp and
many a barbarian morass; many olden cultural watersheds drain
into this present-day cultural stream as well as the high Galilean
tablelands which are supposed to be its exclusive source.
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10.
¾Õ ³¯
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üÇè ¼Ó¿¡¼, ´Ù½Ã ¶¥¿¡¼ »ç´Â ¿¹¼ö¸¦ ±¸°æÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ´Ù. ¿ø½Ã ±âµ¶±³ÀÇ ºÎÈïÀ» À̾߱âÇÏ´Â °ÍÀº ¹«ÀÍÇÏ´Ù.
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¿µ¿øÇÑ ±¸¿øÀ» ÁÖ´Â º¹À½À» »õ·Î ÀÌÇØÇÔÀ¸·Î ºûÀ» ¹Þ¾Æ¾ß ÇÑ´Ù. ÀÌ·¸°Ô ³ôÀÌ µé¾î¿Ã·ÁÁú ¶§, ¿¹¼ö´Â ¸ðµç »ç¶÷À»
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Á¾±³´Â »ó±ÞÀÇ Àκ»ÁÖÀÇÀÏ »ÓÀÌ´Ù.
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µ¶Æ¯ÇÔÀº »ç¶÷À» ±¸ÇÏ°í Çϳª´ÔÀ» µå·¯³»´Â, ³î¶ø°í ¸¶À½À» ²ô´Â ±×¸²À» Á¦½ÃÇÑ´Ù. ±×·¡¼ ¾î´À ½Ã´ëÀÇ ½ÅÇÐÀÚ¿Í
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¸¸µé°Å³ª ½ÅÇРü°è¸¦ Áö¾î³»Áö ¸øÇÏ°Ô È¿°úÀûÀ¸·Î Á¦ÁöÇØ¾ß ÇÑ´Ù. ¿¹¼ö ¾È¿¡¼ ¿ìÁÖ´Â ÇÑ ÇÊ»ç Àΰ£À» ¸¸µé¾î³Â°í,
±× »ç¶÷ ¾È¿¡¼ »ç¶ûÀÇ Á¤½ÅÀº ½Ã°£ÀÇ ¹°ÁúÀû Àå¾Ö¸¦ À̱â°í, ¹°¸®Àû ±â¿øÀ» °¡Áø »ç½ÇÀ» ±Øº¹Çß´Ù.
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¿î¸íÀ» ¾ò´Â üÇè, ¿µ¿øÇÑ ¼º°Ý üÇèÀ» ¿ÏÀüÈ÷ ¸¶Ä§³» ¼ºÃëÇÏ´Â µ¥ Çϳª´Ô°ú »ç¶÷Àº ¼·Î ÇÊ¿äÇÏ´Ù.
195:10.4 (2084.4) ¡°³× ¾È¿¡ Çϳª´ÔÀÇ ³ª¶ó°¡ ÀÖ´Ù¡±´Â °ÍÀº ¾Æ¸¶µµ, ¾Æ¹öÁö°¡ »ì¾Æ °è½Å, »ç¶ûÀÇ
¿µÀ̶ó´Â ¼±¾ð ´ÙÀ½À¸·Î, ¿¹¼ö°¡ ÀÏÂïÀÌ ¸»¾¸ÇÑ °¡Àå À§´ëÇÑ ¼±¾ðÀ̾ú´Ù.
195:10.5 (2084.5) ÁÖ¸¦ ¹ÏÀ¸¶ó°í »ç¶÷µéÀ» ¼³µæÇÒ ¶§, »ç¶÷°ú ¼¼»óÀ» º¯È½ÃÅ°´Â °ÍÀº °Á¦·Î ¶Ç´Â
Àǹ«³ª °ü½ÀÀ¸·Î óÀ½ ½Ê¸®¸¦ °¡´Â °ÍÀÌ ¾Æ´Ï¶ó,[4] ¿ÀÈ÷·Á ¾Æ³¦¾øÀÌ ºÀ»çÇÏ°í ÀÚÀ¯¸¦ »ç¶ûÇÏ´Â Çå½ÅÀû ŵµ·Î
½Ê¸®¸¦ ´õ °¡´Â °ÍÀ̸ç, ÀÌ°ÍÀº »ç¶ûÀ¸·Î ÇüÁ¦¸¦ ºÙÀâ°í ÇÊ»ç Á¸Àç¿¡¼ »ó±ÞÀÇ ½Å¼ºÇÑ ¸ñÇ¥¸¦ ÇâÇÏ¿© ¿µÀû ¾È³»¸¦
¹Þµµ·Ï ÇüÁ¦¸¦ °è¼Ó ¼³µæÇÏ·Á°í, ¿¹¼öó·³ ¼Õ »¸´Â °ÍÀ» ³ªÅ¸³½´Ù. ±âµ¶±³´Â Áö±Ýµµ ±â²¨ÀÌ Ã³À½ ½Ê¸®¸¦ °¡Áö¸¸,
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µû¸¥´Ù°í °ø¾ð(Íëåë)ÇÏ´Â »ç¶÷µé °¡¿îµ¥, ¿¹¼ö°¡ Á¦Àڵ鿡°Ô »ì°í »ç¶ûÇÏ°í ºÀ»çÇ϶ó°í °¡¸£Ä£ ´ë·Î Á¤¸»·Î »ì°í
»ç¶ûÇÏ´Â »ç¶÷ÀÌ ¾ÆÁÖ µå¹°´Ù.
195:10.6 (2084.6) ¿¹¼öÀÇ Çϴóª¶ó ´Üü¸¦ ¿µÀûÀ¸·Î ºÎÈ°½ÃÅ°´Â ¹æ¹ýÀ¸·Î, »õ·Ó°í º¯ÈµÈ Àΰ£ »çȸ¸¦
°Ç¼³ÇÏ´Â ¸ðÇèÀ¸·Î ºÎ¸£´Â ¼Ò¸®´Â, ±×¸¦ ¹Ï´Â ¸ðµç »ç¶÷À» ±â»Ý¿¡ ¶³°Ô ÇÒ °ÍÀÌ¿ä, »ç¶÷µéÀº À°Ã¼¸¦ ÀÔÀº ¿¹¼öÀÇ
Ä£±¸·Î¼ ¶¥¿¡¼ µ¹¾Æ´Ù´Ï´ø ½ÃÀý ÀÌÈÄ·Î ÀÌó·³ °¨µ¿¹ÞÀº ÀûÀÌ ¾ø´Ù.
195:10.7 (2084.7) Çϳª´ÔÀÌ ½ÇÁ¦·Î °è½ÉÀ» ºÎÀÎ(Üúìã)ÇÏ´Â ¾î¶² »çȸ ü°è³ª Á¤Ä¡ üÁ¦µµ, °Ç¼³ÀûÀÌ°í
Áö¼ÓÇÏ´Â ¾î¶² ¹æ¹ýÀ¸·Î Àΰ£ ¹®¸íÀÌ Áøº¸ÇÏ´Â µ¥ À̹ÙÁöÇÒ ¼ö ¾ø´Ù. ±×·¯³ª ¿À´Ã³¯ ¼¼ºÐµÇ°í ¼¼¼ÓÈµÈ ¹Ù¿Í °°ÀÌ,
±âµ¶±³´Â ÀÚü°¡ ´õ¿í Áøº¸ÇÏ´Â µ¥ °¡Àå Å« ´ÜÀÏ Àå¾Ö¹°ÀÌ µÈ´Ù. ÀÌ°ÍÀº ƯÈ÷ µ¿¾çÀÇ °æ¿ì¿¡ Âü¸»ÀÌ´Ù.
195:10.8 (2084.8) ±³È¸ Áß½ÉÁÖÀÇ´Â ´çÀå¿¡, ±×¸®°í ¾ðÁ¦±îÁö³ª, Çϴóª¶óÀÇ ¿µÀû °ü°è¿¡¼, »ç¶÷ÀÇ
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ÀÖ´Ù: ¡°°¥¶óÁ® ¼·Î ½Î¿ì´Â ÁýÀº ¹öÆ¿ ¼ö ¾ø´Ù.¡± ºñ±âµ¶±³ ¼¼°è´Â Á¾ÆÄ·Î °¥¶óÁø ±âµ¶±³ ¼¼°è¿¡ µµÀúÈ÷ Ç׺¹ÇÏÁö
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°¢ÁÖ[4] 195:10.5 1 ¸¶ÀÏÀº ¾à 1.6 ų·Î¹ÌÅÍ
¶Ç´Â 4¸®.
¡ãTop
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10. The
Future
195:10.1 Christianity has indeed done a
great service for this world, but what is now most needed is
Jesus. The world needs to see Jesus living again on earth in
the experience of spirit-born mortals who effectively reveal
the Master to all men. It is futile to talk about a revival
of primitive Christianity; you must go forward from where you
find yourselves. Modern culture must become spiritually baptized
with a new revelation of Jesus' life and illuminated with a
new understanding of his gospel of eternal salvation. And when
Jesus becomes thus lifted up, he will draw all men to himself.
Jesus' disciples should be more than conquerors, even overflowing
sources of inspiration and enhanced living to all men. Religion
is only an exalted humanism until it is made divine by the discovery
of the reality of the presence of God in personal experience.
195:10.2 The beauty and sublimity, the humanity and divinity,
the simplicity and uniqueness, of Jesus' life on earth present
such a striking and appealing picture of man-saving and God-revealing
that the theologians and philosophers of all time should be
effectively restrained from daring to form creeds or create
theological systems of spiritual bondage out of such a transcendental
bestowal of God in the form of man. In Jesus the universe produced
a mortal man in whom the spirit of love triumphed over the material
handicaps of time and overcame the fact of physical origin.
195:10.3 Ever bear in mind-God and men need each other. They
are mutually necessary to the full and final attainment of eternal
personality experience in the divine destiny of universe finality.
195:10.4 "The kingdom of God is within you" was probably
the greatest pronouncement Jesus ever made, next to the declaration
that his Father is a living and loving spirit.
195:10.5 In winning souls for the Master, it is not the first
mile of compulsion, duty, or convention that will transform
man and his world, but rather the second mile of free service
and liberty-loving devotion that betokens the Jesusonian reaching
forth to grasp his brother in love and sweep him on under spiritual
guidance toward the higher and divine goal of mortal existence.
Christianity even now willingly goes the first mile, but mankind
languishes and stumbles along in moral darkness because there
are so few genuine second-milers - so few professed followers
of Jesus who really live and love as he taught his disciples
to live and love and serve.
195:10.6 The call to the adventure of building a new and transformed
human society by means of the spiritual rebirth of Jesus' brotherhood
of the kingdom should thrill all who believe in him as men have
not been stirred since the days when they walked about on earth
as his companions in the flesh.
195:10.7 No social system or political regime which denies the
reality of God can contribute in any constructive and lasting
manner to the advancement of human civilization. But Christianity,
as it is subdivided and secularized today, presents the greatest
single obstacle to its further advancement; especially is this
true concerning the Orient.
195:10.8 Ecclesiasticism is at once and forever incompatible
with that living faith, growing spirit, and firsthand experience
of the faith-comrades of Jesus in the brotherhood of man in
the spiritual association of the kingdom of heaven. The praiseworthy
desire to preserve traditions of past achievement often leads
to the defense of outgrown systems of worship. The well-meant
desire to foster ancient thought systems effectually prevents
the sponsoring of new and adequate means and methods designed
to satisfy the spiritual longings of the expanding and advancing
minds of modern men. Likewise, the Christian churches of the
twentieth century stand as great, but wholly unconscious, obstacles
to the immediate advance of the real gospel-the teachings of
Jesus of Nazareth.
195:10.9 Many earnest persons who would gladly yield loyalty
to the Christ of the gospel find it very difficult enthusiastically
to support a church which exhibits so little of the spirit of
his life and teachings, and which they have been erroneously
taught he founded. Jesus did not found the so-called Christian
church, but he has, in every manner consistent with his nature,
fostered it as the best existent exponent of his lifework on
earth.
195:10.10 If the Christian church would only dare to espouse
the Master's program, thousands of apparently indifferent youths
would rush forward to enlist in such a spiritual undertaking,
and they would not hesitate to go all the way through with this
great adventure.
195:10.11 Christianity is seriously confronted with the doom
embodied in one of its own slogans: " A house divided against
itself cannot stand. " The non-Christian world will hardly
capitulate to a sect-divided Christendom. The living Jesus is
the only hope of a possible unification of Christianity. The
true church-the Jesus brotherhood-is invisible, spiritual, and
is characterized by unity, not necessarily by uniformity. Uniformity
is the earmark of the physical world of mechanistic nature.
Spiritual unity is the fruit of faith union with the living
Jesus. The visible church should refuse longer to handicap the
progress of the invisible and spiritual brotherhood of the kingdom
of God. And this brotherhood is destined to become a living
organism in contrast to an institutionalized social organization.
It may well utilize such social organizations, but it must not
be supplanted by them.
195:10.12 But the Christianity of even the twentieth century
must not be despised. It is the product of the combined moral
genius of the God-knowing men of many races during many ages,
and it has truly been one of the greatest powers for good on
earth, and therefore no man should lightly regard it, notwithstanding
its inherent and acquired defects. Christianity still contrives
to move the minds of reflective men with mighty moral emotions.
195:10.13 But there is no excuse for the involvement of the
church in commerce and politics; such unholy alliances are a
flagrant betrayal of the Master. And the genuine lovers of truth
will be slow to forget that this powerful institutionalized
church has often dared to smother newborn faith and persecute
truth bearers who chanced to appear in unorthodox raiment.
195:10.14 It is all too true that such a church would not have
survived unless there had been men in the world who preferred
such a style of worship. Many spiritually indolent souls crave
an ancient and authoritative religion of ritual and sacred traditions.
Human evolution and spiritual progress are hardly sufficient
to enable all men to dispense with religious authority. And
the invisible brotherhood of the kingdom may well include these
family groups of various social and temperamental classes if
they are only willing to become truly spirit-led sons of God.
But in this brotherhood of Jesus there is no place for sectarian
rivalry, group bitterness, nor assertions of moral superiority
and spiritual infallibility.
195:10.15 These various groupings of Christians may serve to
accommodate numerous different types of would-be believers among
the various peoples of Western civilization, but such division
of Christendom presents a grave weakness when it attempts to
carry the gospel of Jesus to Oriental peoples. These races do
not yet understand that there is a religion of Jesus separate,
and somewhat apart, from Christianity, which has more and more
become a religion about Jesus
195:10.16 The great hope of Urantia lies in the possibility
of a new revelation of Jesus with a new and enlarged presentation
of his saving message which would spiritually unite in loving
service the numerous families of his present-day professed followers.
195:10.17 Even secular education could help in this great spiritual
renaissance if it would pay more attention to the work of teaching
youth how to engage in life planning and character progression.
The purpose of all education should be to foster and further
the supreme purpose of life, the development of a majestic and
well-balanced personality. There is great need for the teaching
of moral discipline in the place of so much self-gratification.
Upon such a foundation religion may contribute its spiritual
incentive to the enlargement and enrichment of mortal life,
even to the security and enhancement of life eternal.
195:10.18 Christianity is an extemporized religion, and therefore
must it operate in low gear. High-gear spiritual performances
must await the new revelation and the more general acceptance
of the real religion of Jesus. But Christianity is a mighty
religion, seeing that the commonplace disciples of a crucified
carpenter set in motion those teachings which conquered the
Roman world in three hundred years and then went on to triumph
over the barbarians who overthrew Rome. This same Christianity
conquered-absorbed and exalted-the whole stream of Hebrew theology
and Greek philosophy. And then, when this Christian religion
became comatose for more than a thousand years as a result of
an overdose of mysteries and paganism, it resurrected itself
and virtually reconquered the whole Western world. Christianity
contains enough of Jesus' teachings to immortalize it.
195:10.19 If Christianity could only grasp more of Jesus' teachings,
it could do so much more in helping modern man to solve his
new and increasingly complex problems.
195:10.20 Christianity suffers under a great handicap because
it has become identified in the minds of all the world as a
part of the social system, the industrial life, and the moral
standards of Western civilization; and thus has Christianity
unwittingly seemed to sponsor a society which staggers under
the guilt of tolerating science without idealism, politics without
principles, wealth without work, pleasure without restraint,
knowledge without character, power without conscience, and industry
without morality.
195:10.21 The hope of modern Christianity is that it should
cease to sponsor the social systems and industrial policies
of Western civilization while it humbly bows itself before the
cross it so valiantly extols, there to learn anew from Jesus
of Nazareth the greatest truths mortal man can ever hear-the
living gospel of the fatherhood of God and the brotherhood of
man.
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