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2:0.1 (33.1)
»ç¶÷ÀÌ °¡Áø °¡´ÉÇÑ ÃÖ°íÀÇ Çϳª´Ô °³³äÀÌ, ÃÖÃÊÀÇ ¹«ÇÑÇÑ ¼º°ÝÀÚ¿¡ ´ëÇÑ Àΰ£ÀÇ °³³ä°ú ÀÌ»ó ¾È¿¡ Æ÷ÇԵǾî Àֱ⠶§¹®¿¡,
½ÅÀÇ ½ÅºÐÀ» ±¸¼ºÇÏ´Â ½Å´Ù¿î ¼ºÇ°ÀÇ ¾î¶² Ư¡À» ¿¬±¸Çصµ ÁÁ°í, À̰ÍÀº À¯ÀÍÇÒÁöµµ ¸ð¸¥´Ù. ³×¹Ùµ·ÀÇ ¹Ì°¡¿¤ÀÌ ÁØ ´Ù¾çÇÑ
°¡¸£Ä§¿¡¼, ±×¸®°í À°½ÅÀ» ÀÔÀº ±×ÀÇ ÈǸ¢ÇÑ ÇÊ»ç »ý¾Ö¿¡¼ ÆîÃÄÁø ¹Ù¿Í °°ÀÌ, ¾Æ¹öÁö¸¦ °è½ÃÇÑ °ÍÀ» º¸°í¼, Çϳª´ÔÀÇ
¼ºÇ°À» ÃÖ¼±À¸·Î ÀÌÇØÇÒ ¼ö ÀÖ´Ù. ÀÚ½ÅÀ» Çϳª´ÔÀÇ ¾ÆÀÌ·Î º¸°í, ÆÄ¶ó´ÙÀ̽º âÁ¶ÀÚ¸¦ ÂüµÈ ¿µÀû ¾Æ¹öÁö·Î ¿ì·¯·¯º»´Ù¸é,
»ç¶÷Àº ¶ÇÇÑ ½ÅÀÇ ¼ºÇ°À» ´õ Àß ÀÌÇØÇÒ ¼ö ÀÖ´Ù.
| Inasmuch as
man's highest possible concept of God is embraced within the human
idea and ideal of a primal and infinite personality, it is permissible,
and may prove helpful, to study certain characteristics of the divine
nature which constitute the character of Deity. The nature of God
can best be understood by the revelation of the Father which Michael
of Nebadon unfolded in his manifold teachings and in his superb
mortal life in the flesh. The divine nature can also be better understood
by man if he regards himself as a child of God and looks up to the
Paradise Creator as a true spiritual Father. | |
2:0.2 (33.2)
Çϳª´ÔÀÇ ¼ºÇ°Àº ÃÖ»óÀÇ °³³äÀÌ °è½ÃµÈ µ¥¼ ¿¬±¸ÇÒ ¼ö ÀÖ°í, ½ÅÀÇ ½ÅºÐÀº ¼þ°íÇÑ ÀÌ»ó(×âßÌ)À» ¹¦»çÇÑ °ÍÀ¸·Î¼ »ó»óÇÒ
¼ö ÀÖ´Ù. ±×·¯³ª ½ÅÀÇ ¼ºÇ°ÀÇ ¿Â°® °è½Ã °¡¿îµ¥ °¡Àå ¸¹ÀÌ ¿ì¸®¸¦ ±ú¿ìÄ¡°í ¿µÀûÀ¸·Î ±³È½ÃŰ´Â °ÍÀº, ÀڱⰡ ½ÅÀ̶ó´Â
°ÍÀ» ÃæºÐÈ÷ ÀǽÄÇϱâ Àü°ú ÈÄ¿¡ ³ª»ç·¿ ¿¹¼ö°¡ º¸ÀÎ Á¾±³ »ýȰÀ» ÀÌÇØÇÏ´Â µ¥¼ ¹ß°ßÇØ¾ß ÇÑ´Ù. À°½ÅÈµÈ ¹Ì°¡¿¤ÀÇ ÀÏ»ýÀ»
Çϳª´ÔÀÌ »ç¶÷¿¡°Ô ÁÖ´Â °è½ÃÀÇ ¹è°æÀ¸·Î »ï´Â´Ù¸é, ¿ì¸®´Â ½ÅÀÇ ¼ºÇ°¿¡ °ü°èµÈ ¾î¶² °³³ä°ú ÀÌ»óÀ» Àΰ£ÀÇ ¾ð¾î·Î Ç¥ÇöÇÏ·Á°í
¾Ö½áµµ ÁÁ°í, ÀÌ·¯ÇÑ °³³ä°ú ÀÌ»óÀº ¿ìÁÖÀÇ ¾Æ¹öÁö ¼º°ÝÀÇ ¼ºÁú ¹× ½ÅºÐ¿¡ °üÇÑ Àΰ£ÀÇ °³³äÀ» ´õ¿í Á¶¸íÇϰí ÅëÀÏÇÏ´Â
µ¥ ¾Æ¸¶µµ ±â¿©ÇÒÁö ¸ð¸¥´Ù.
| The nature
of God can be studied in a revelation of supreme ideas, the divine
character can be envisaged as a portrayal of supernal ideals, but
the most enlightening and spiritually edifying of all revelations
of the divine nature is to be found in the comprehension of the
religious life of Jesus of Nazareth, both before and after his attainment
of full consciousness of divinity. If the incarnated life of Michael
is taken as the background of the revelation of God to man, we may
attempt to put in human word symbols certain ideas and ideals concerning
the divine nature which may possibly contribute to a further illumination
and unification of the human concept of the nature and the character
of the personality of the Universal Father. | |
2:0.3 (33.3)
Àΰ£ÀÌ °¡Áø Çϳª´Ô °³³äÀ» È®´ëÇÏ°í ¿µÀûÀ¸·Î ³ôÀÌ·Á´Â ¿ì¸®ÀÇ ¸ðµç ³ë·ÂÀº ÇÊ»ç Áö¼ºÀÇ Á¦ÇÑµÈ ´É·Â¿¡ ¾öû³ª°Ô ÁöÀåÀ»
¹Þ´Â´Ù. »ç¶÷ÀÇ À¯ÇÑÇÑ ÇÊ»ç Áö¼º¿¡°Ô ½ÅÀÇ °¡Ä¡¸¦ Ç¥ÇöÇÏ°í ¿µÀû Àǹ̸¦ Á¦½ÃÇÏ·Á´Â ¿ì¸®ÀÇ ³ë·ÂÀº ¾ð¾îÀÇ ÇѰè·Î ÀÎÇÏ¿©,
½Ç·Ê(ãùÖÇ)¸¦ µé°Å³ª ºñ±³ÇÒ ¸ñÀûÀ¸·Î ¾µ ¼ö ÀÖ´Â ÀÚ·á°¡ ºó°ïÇÏ¿©, °úÁ¦¸¦ ¼öÇàÇÏ´Â µ¥ ½É°¢ÇÑ ÁöÀåÀ» ¹Þ°í ÀÖ´Ù.
¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¼ö¿©ÇÑ Á¶ÀýÀÚ°¡ ÇÊ»ç Áö¼º ¼Ó¿¡ ±êµé°í, âÁ¶ ¾ÆµéÀÇ Áø¸®ÀÇ ¿µÀÌ ±× Áö¼º¿¡ ½º¸çµç´Ù´Â »ç½ÇÀÌ ¾Æ´Ï¶ó¸é,
Àΰ£ÀÇ Çϳª´Ô °³³äÀ» Ű¿ì·Á´Â ¿ì¸®ÀÇ ¿Â°® ³ë·ÂÀº °ÅÀÇ ¹«ÀÍÇÒ °ÍÀÌ´Ù. µû¶ó¼ Çϳª´Ô °³³äÀÇ È®´ë¸¦ µ½±â À§ÇÏ¿© Àΰ£ÀÇ
¸¶À½ ¼Ó¿¡ ½Å¼ºÇÑ ÀÌ ¿µÀÌ °è½Å °ÍÀ» ¹Ï°í¼, Çϳª´ÔÀÇ ¼ºÇ°À» Àΰ£ÀÇ Áö¼º¿¡°Ô ´õ ¹¦»çÇØ º¸¶ó´Â ¸í·ÉÀ» ³ª´Â Áñ°Ì°Ô
½ÇÇàÇÑ´Ù.
| In all our
efforts to enlarge and spiritualize the human concept of God, we
are tremendously handicapped by the limited capacity of the mortal
mind. We are also seriously handicapped in the execution of our
assignment by the limitations of language and by the poverty of
material which can be utilized for purposes of illustration or comparison
in our efforts to portray divine values and to present spiritual
meanings to the finite, mortal mind of man. All our efforts to enlarge
the human concept of God would be well-nigh futile except for the
fact that the mortal mind is indwelt by the bestowed Adjuster of
the Universal Father and is pervaded by the Truth Spirit of the
Creator Son. Depending, therefore, on the presence of these divine
spirits within the heart of man for assistance in the enlargement
of the concept of God, I cheerfully undertake the execution of my
mandate to attempt the further portrayal of the nature of God to
the mind of man. |
2:1.1 (33.4) ¡°¿ì¸®´Â ¹«ÇÑÀÚ¸¦ ¸¸Áö¸é¼ ±×¸¦ ¾Ë¾Æº¸Áö ¸øÇϸç, ½ÅÀÇ ¹ßÀÚ±¹Àº ¾Ë·ÁÁöÁö ¾Ê¾Òµµ´Ù.¡± ¡°±×´Â ¹«ÇÑÈ÷ ÀÌÇØÇÏ°í ±×ÀÇ À§´ëÇÔÀº Çì¾Æ¸± ¼ö ¾øµµ´Ù.¡± ¾Æ¹öÁöÀÇ °è½É¿¡¼ ³ª¿À´Â ºûÀÌ ´«ºÎ½Ã°Ô ¹à¾Æ¼, ºñõÇÑ Àΰ£¿¡°Ô´Â ¾Æ¹öÁö°¡ ¡°Â£Àº ¾îµÒ ¼Ó¿¡¼ »ç½Ã´Â¡± °Í°ú °°´Ù. ±×ÀÇ »ý°¢°ú °èȹÀº Çì¾Æ¸± ¼ö ¾øÀ» »Ó ¾Æ´Ï¶ó, ¡°±×´Â ¼ö¾øÀÌ Å©°í ³î¶ó¿î ÀÏÀ» ÇϽõµ´Ù.¡± ¡°Çϳª´ÔÀº Å©½Ã¸ç, ¿ì¸®´Â ±×¸¦ ±ú´ÝÁö ¸øÇϰí, ±×ÀÇ ¿¬¼¼µµ ¾Ë¾Æ³¾ ¼ö ¾øµµ´Ù.¡± ¡°Çϳª´ÔÀÌ ¶¥ À§¿¡ °ÅÇϰڴÀ³Ä? º¸¶ó, Çϴðú °¡Àå ³ôÀº ÇÏ´ÃÀÌ (¿ìÁÖ¿Í °¡Àå ³ôÀº ¿ìÁÖ°¡) ±×¸¦ ´ãÀ» ¼ö ¾øµµ´Ù.¡± ¡°±×ÀÇ ÆÇ´ÜÀº ¾ó¸¶³ª Çì¾Æ¸®±â ¾î·Á¿î°¡, ±×ÀÇ ±æÀº ã¾Æ³¾ ¼ö ¾ø±¸³ª!¡± | 1. The Infinity of God "Touching the Infinite, we cannot find him out. The divine footsteps are not known." "His understanding is infinite and his greatness is unsearchable." The blinding light of the Father's presence is such that to his lowly creatures he apparently "dwells in the thick darkness." Not only are his thoughts and plans unsearchable, but "he does great and marvelous things without number." "God is great; we comprehend him not, neither can the number of his years be searched out." "Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him." "How unsearchable are his judgments and his ways past finding out!" | |
2:1.2 (34.1)
¡°Çϳª´ÔÀº ¿ÀÁ÷ ÇÑ ºÐ, ¹«ÇÑÇÑ ¾Æ¹öÁö°¡ °è½Ã°í, ±×´Â ¶ÇÇÑ Ãæ½ÇÇÑ Ã¢Á¶ÀÚÀ̶ó.¡± ¡°½Å¼ºÇÑ Ã¢Á¶ÀÚ´Â ¶ÇÇÑ ¿ìÁÖ Ã³ºÐÀÚ,
È¥ÀÇ ±Ù¿øÀÌ¿ä ¿î¸íÀ̶ó. ±×´Â ÃÖ»óÀÇ È¥, ½ÃÃÊÀÇ Áö¼º, ¸ðµç âÁ¶ÀÇ ¹«Á¦ÇÑ ¿µÀ̶ó.¡± ¡°À§´ëÇÑ ÅëÁ¦ÀÚ´Â ½Ç¼ö°¡ ¾øÀ¸¸ç,
À§¾ö°ú ¿µ±¤ ¼Ó¿¡ Âù¶õÈ÷ ºû³ªµµ´Ù.¡± ¡°Ã¢Á¶ÀÚ Çϳª´ÔÀº µÎ·Á¿ò°ú ÀûÀÇ(îØëò)°¡ µµ¹«Áö ¾ø´À´Ï¶ó. ±×´Â ºÒ¸êÇÏ°í ¿µ¿øÇϸç,
½º½º·Î Á¸ÀçÇϰí, ½Å¼ºÇϰí dz¼ºÇϽô϶ó.¡± ¡°¸¸¹°ÀÇ Áö°íÇÑ Á¶»óÀº ¾ó¸¶³ª ±ú²ýÇÏ°í ¾Æ¸§´Ù¿î°¡, ¾ó¸¶³ª ±í°í Ãø·®ÇÒ
¼ö ¾ø´Â°¡.¡± ¡°¹«ÇÑÀÚ´Â ½º½º·Î¸¦ »ç¶÷µé¿¡°Ô ³ª´©¾îÁֽôÏ, ¾ÆÁÖ ¶Ù¾î³ª½Ãµµ´Ù. ±×´Â óÀ½ÀÌÀÚ ¸¶Áö¸·ÀÌ¿ä, ¼±ÇÏ°í ¿ÏÀüÇÑ
¸ðµç ¸ñÀûÀ» °¡Áø ¾Æ¹öÁö¶ó.¡± ¡°Çϳª´Ô¿¡°Ô ¸ðµç ÀÏÀÌ °¡´ÉÇÏ°í ¿µ¿øÇÑ Ã¢Á¶ÀÚ´Â °¡Àå ³ôÀº ¿øÀÎÀ̶ó.¡±
| "There
is but one God, the infinite Father, who is also a faithful Creator."
"The divine Creator is also the Universal Disposer, the source
and destiny of souls. He is the Supreme Soul, the Primal Mind, and
the Unlimited Spirit of all creation." "The great Controller
makes no mistakes. He is resplendent in majesty and glory."
"The Creator God is wholly devoid of fear and enmity. He is
immortal, eternal, self-existent, divine, and bountiful." "How
pure and beautiful, how deep and unfathomable is the supernal Ancestor
of all things!" "The Infinite is most excellent in that
he imparts himself to men. He is the beginning and the end, the
Father of every good and perfect purpose." "With God all
things are possible; the eternal Creator is the cause of causes." | |
2:1.3 (34.2)
¾Æ¹öÁöÀÇ ¿µ¿øÇÑ º¸ÆíÀû ¼º°ÝÀÌ ¾öû³ª°Ô, ¹«ÇÑÈ÷ ¸í½ÃµÇ´Âµ¥µµ, ¾Æ¹öÁö´Â ±×ÀÇ ¿µ¿ø¤ý¹«ÇÑÇÔÀ» ¹«Á¶°Ç ½º½º·Î ÀǽÄÇÑ´Ù.
¸¶Âù°¡Áö·Î, ¾Æ¹öÁö´Â ±×ÀÇ ¿ÏÀüÇÔ°ú ±Ç´ÉÀ» ÃæºÐÈ÷ ¾Æ½Å´Ù. ½Å¼ºÇÑ µ¿À§ÀÚµéÀ» Á¦Ãijõ°í, Çϳª´ÔÀº ¿ìÁÖ¿¡¼ ¿ÏÀüÈ÷,
ÀûÀýÈ÷, ¿Ïº®ÇÏ°Ô ÀھƸ¦ Æò°¡ÇÏ´Â À¯ÀÏÇÑ Á¸ÀçÀÌ´Ù.
| Notwithstanding
the infinity of the stupendous manifestations of the Father's eternal
and universal personality, he is unqualifiedly self-conscious of
both his infinity and eternity; likewise he knows fully his perfection
and power. He is the only being in the universe, aside from his
divine co-ordinates, who experiences a perfect, proper, and complete
appraisal of himself. | |
2:1.4 (34.3)
ÃÑ¿ìÁÖÀÇ ´Ù¾çÇÑ ±¸¿ª¿¡¼, ¹Ù·Î ¾Æ¹öÁö¿¡ ´ëÇÑ ´Ù¸¥ ¿ä±¸°¡ ¶§¶§·Î º¯ÇÔ¿¡ µû¶ó¼, ¾Æ¹öÁö´Â ±×·¯ÇÑ Çʿ並 ´Ã ¾î±è¾øÀÌ
ä¿î´Ù. À§´ëÇÑ Çϳª´ÔÀº ½º½º·Î¸¦ ¾Ë°í ÀÌÇØÇϸç, ±×ÀÇ ¸ðµç ¿ÏÀüÇÑ ½Ã¿øÀû ¼Ó¼ºÀ» ¹«ÇÑÈ÷ ÀÚÀǽÄÇÑ´Ù. Çϳª´ÔÀº ¿ìÁÖ¿¡¼
¾î¼´Ù°¡ »ý±ä À̰¡ ¾Æ´Ï¸ç, ¶ÇÇÑ ¿ìÁÖ¸¦ ½ÇÇèÇÏ´Â À̵µ ¾Æ´Ï´Ù. ¿ìÁÖ ±ºÁÖ´Â ¸ðÇè¿¡ µé¾î°¥ ¼ö ÀÖ°í, º°ÀÚ¸® ¾Æ¹öÁö´Â
½ÇÇèÇÒ ¼öµµ ÀÖ°í, ü°èÀÇ ¿ìµÎ¸Ó¸®´Â ¿¬½ÀÇÒ ¼öµµ ÀÖ´Ù. ±×·¯³ª ¿ìÁÖÀÇ ¾Æ¹öÁö´Â óÀ½ºÎÅÍ ³¡À» º¸¸ç, ±×ÀÇ ½Å¼ºÇÑ
°èȹ°ú ¿µ¿øÇÑ ¸ñÀûÀº ±¤´ëÇÑ ¿µÅäÀÇ ¾î¶² ¿ìÁÖ¿¡, ¾î¶² ¼¼°è¤ýü°è¤ýº°ÀÚ¸®¿¡ ÀÖ´Â ¾î¶² ÇÏÀ§ Á¸Àç°¡ °Þ´Â ¾î¶² ½ÇÇè°ú
¾î¶² ¸ðÇèµµ, ½ÇÁ¦·Î ¾Ë¾ÆÂ÷¸®°í ÀÌÇØÇÑ´Ù.
| The Father
constantly and unfailingly meets the need of the differential of
demand for himself as it changes from time to time in various sections
of his master universe. The great God knows and understands himself;
he is infinitely self-conscious of all his primal attributes of
perfection. God is not a cosmic accident; neither is he a universe
experimenter. The Universe Sovereigns may engage in adventure; the
Constellation Fathers may experiment; the system heads may practice;
but the Universal Father sees the end from the beginning, and his
divine plan and eternal purpose actually embrace and comprehend
all the experiments and all the adventures of all his subordinates
in every world, system, and constellation in every universe of his
vast domains. | |
2:1.5 (34.4)
Çϳª´Ô¿¡°Ô´Â ¾Æ¹« Àϵµ »õ·ÓÁö ¾Ê°í, ¾î¶² ¿ìÁÖÀÇ »ç°Çµµ ³î¶ó¿î ÀÏÀÌ ¾Æ´Ï´Ù. ÀÌ´Â Çϳª´ÔÀÌ ¿µ¿øÀÇ ±Ëµµ¿¡¼ »ç½Ã±â
¶§¹®ÀÌ´Ù. ±×´Â ½ÃÀÛÇÏ´Â ³¯µµ ³¡³¯µµ ¾øÀÌ °è½Å´Ù. Çϳª´Ô¿¡°Ô´Â Áö³³¯µµ ¿À´Ãµµ ¾Õ³¯µµ ¾ø´Ù. ¾î´À ½Ã°£µµ ¾î´À ÁÖ¾îÁø
¼ø°£¿¡¸¸ Á¸ÀçÇÑ´Ù. Çϳª´ÔÀº À§´ëÇϰí À¯ÀÏÇÑ ½º½º·Î °è½Å ÀÌÀÌ´Ù.
| No thing is
new to God, and no cosmic event ever comes as a surprise; he inhabits
the circle of eternity. He is without beginning or end of days.
To God there is no past, present, or future; all time is present
at any given moment. He is the great and only I AM. | |
2:1.6 (34.5)
¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¸ðµç ¼Ó¼ºÀº Àý´ë·Î, ¾Æ¹« Á¶°Ç ¾øÀÌ ¹«ÇÑÇÏ´Ù. ÀÌ »ç½ÇÀº, ±× ÀÚü·Î¼ ÀúÀý·Î, À¯ÇÑÇÑ ¹°Áú Á¸Àç¿Í
±âŸ ³·°Ô âÁ¶µÈ ÁöÀû Á¸Àçµé°ú Á÷Á¢ Ä£È÷ ±³ÅëÇÒ ¼ö ¾ø°Ô, ÀÚµ¿À¸·Î ÀÚ½ÅÀ» Â÷´ÜÇÑ´Ù.
| The Universal
Father is absolutely and without qualification infinite in all his
attributes; and this fact, in and of itself, automatically shuts
him off from all direct personal communication with finite material
beings and other lowly created intelligences. | |
2:1.7 (34.6)
±×¸®°í ÀÌ ¸ðµç °ÍÀÌ, ¾Æ¹öÁöÀÇ ´Ù¾çÇÑ »ý¹°°ú Á¢ÃËÇÏ°í ±³ÅëÇϱâ À§Çؼ, Çϳª´ÔÀÌ ¿¹ºñÇϽŠÁÖ¼±À» ÇÊ¿ä·Î ÇÑ´Ù. ù°·Î,
ÀÌ ÁÖ¼±Àº Çϳª´ÔÀÇ ÆÄ¶ó´ÙÀ̽º ¾ÆµéµéÀÌ ÁöÀº ¼º°ÝÀÚµé ¼Ó¿¡ ¿¹Á¤µÇ¾ú°í, ±×µéÀÇ ½Å¼º(ãêàõ)Àº ¿ÏÀüÇÏÁö¸¸, ¶§¶§·Î Ç༺
¹ÎÁ·µéÀÇ ¹Ù·Î ±× ÇÇ¿Í »ìÀÇ º»ÁúÀ» ÃëÇϰí, ³ÊÈñ »çÀÌ¿¡ Çϳª°¡ µÇ°í ¶ÇÇÑ ³ÊÈñ¿Í Çϳª°¡ µÈ´Ù. ±×·¡¼ ¸»ÇÏÀÚ¸é,
¹Ì°¡¿¤ÀÇ ¼ö¿©¿¡¼ ÀϾ´ø °Íó·³ Çϳª´ÔÀÌ »ç¶÷ÀÌ µÇ¸ç, ¹Ì°¡¿¤Àº Çϳª´ÔÀÇ ¾Æµé·Î ºÎ¸£±âµµ ÇÏ°í »ç¶÷ÀÇ ¾Æµé·Î ºÎ¸£±âµµ
ÇÑ´Ù. µÑ°·Î, ¹«ÇÑÇÑ ¿µÀÇ ¼º°ÝÀÚµé, °ð ´Ù¾çÇÑ °è±ÞÀÇ Ãµ»ç ¹«¸®¿Í ±âŸ ÇÏ´ÃÀÇ ÁöÀû Á¸ÀçµéÀÌ ÀÖÀ¸¸ç, À̵éÀº ³·Àº
±â¿øÀ» °¡Áø ¹°Áú Á¸Àçµé¿¡°Ô °¡±îÀÌ °¡¼, ¸¹Àº ¹æ¹ýÀ¸·Î ±×µé¿¡°Ô ½ÃÁßµé°í ºÀ»çÇÑ´Ù. ±×¸®°í ¼Â°·Î, ºñÀΰÝ(ÞªìÑÌ«)ÀÎ
½ÅºñÀÇ ÈÆ°èÀÚ, °ð »ý°¢ Á¶ÀýÀÚ°¡ ÀÖÀ¸¸ç, À̵éÀº ¾Æ¹« °ø°íµµ ¼³¸íµµ ¾øÀÌ, À¯¶õ½Ã¾ÆÀÇ Àΰ£°ú °°Àº Àڵ鿡°Ô ±êµé±â
À§ÇÏ¿© À§´ëÇÑ Çϳª´Ô ÀÚ½ÅÀÌ ½ÇÁ¦·Î º¸³½ ¼±¹°ÀÌ´Ù. ³¡¾øÀÌ Ç³ºÎÇÏ°Ô ±×µéÀº ¿µÈ·Î¿î ³ôÀº °÷À¸·ÎºÎÅÍ ³»·Á¿Í¼, Çϳª´ÔÀ»
ÀǽÄÇÒ ´É·ÂÀÌ Àְųª ±×·¯ÇÑ ÀáÀ缺ÀÌ ÀÖ´Â ÇÊ»çÀÚÀÇ °â¼ÕÇÑ Áö¼ºÀ» ²Ù¹Ì°í °Å±â¿¡ ±êµç´Ù.
| And all this
necessitates such arrangements for contact and communication with
his manifold creatures as have been ordained, first, in the personalities
of the Paradise Sons of God, who, although perfect in divinity,
also often partake of the nature of the very flesh and blood of
the planetary races, becoming one of you and one with you; thus,
as it were, God becomes man, as occurred in the bestowal of Michael,
who was called interchangeably the Son of God and the Son of Man.
And second, there are the personalities of the Infinite Spirit,
the various orders of the seraphic hosts and other celestial intelligences
who draw near to the material beings of lowly origin and in so many
ways minister to them and serve them. And third, there are the impersonal
Mystery Monitors, Thought Adjusters, the actual gift of the great
God himself sent to indwell such as the humans of Urantia, sent
without announcement and without explanation. In endless profusion
they descend from the heights of glory to grace and indwell the
humble minds of those mortals who possess the capacity for God-consciousness
or the potential therefor. | |
2:1.8 (35.1)
ÀÌ·± ¹æ½Ä°ú ±âŸ ¿©·¯ ¹æ¹ýÀ¸·Î, ³ÊÈñ°¡ ¾ËÁö ¸øÇϰí À¯ÇÑÀÚ°¡ µµ¹«Áö ÀÌÇØÇÒ ¼ö ¾ø´Â ¹æ¹ýÀ» ÅëÇØ¼, ÀÚ³àÀÎ Àΰ£ÀÇ
À¯ÇÑÇÑ Áö¼º¿¡°Ô ´õ °¡±îÀÌ °¡µµ·Ï ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁö´Â »ç¶ûÇÏ´Â ¸¶À½À¸·Î ±â²¨ÀÌ ³»·Á¿À°Å³ª, ¶Ç´Â ±×ÀÇ ¹«ÇѼºÀ» ¼öÁ¤Çϰí,
¹±°Ô Çϰí, Èñ¹ÚÇÏ°Ô ¸¸µç´Ù. ±×·¡¼ Àý´ë¼ºÀÌ ÁÙ¾îµé¸é¼ ÀÏ·ÃÀÇ ¼º°Ý ºÐ»êÀ» ÅëÇÏ¿©, ¹«ÇÑÇÑ ¾Æ¹öÁö´Â, ¹æ´ëÇÑ ¿ìÁÖÀÇ
¿©·¯ ¿µ¿ª¿¡ ÀÖ´Â ´Ù¾çÇÑ ÁöÀû Á¸Àçµé°ú °¡±î¿î Á¢ÃËÀ» °¡Áú ¼ö ÀÖ°Ô µÈ´Ù.
| In these ways
and in many others, in ways unknown to you and utterly beyond finite
comprehension, does the Paradise Father lovingly and willingly downstep
and otherwise modify, dilute, and attenuate his infinity in order
that he may be able to draw nearer the finite minds of his creature
children. And so, through a series of personality distributions
which are diminishingly absolute, the infinite Father is enabled
to enjoy close contact with the diverse intelligences of the many
realms of his far-flung universe. | |
2:1.9 (35.2)
±×°¡ ¹«ÇÑ ¿µ¿øÇϰí ù°¶ó´Â »ç½Ç°ú Çö½ÇÀ» Á¶±Ýµµ ¼Õ»óÇÏÁö ¾ÊÀ¸¸é¼, Çϳª´ÔÀº ÀÌ ¸ðµç °ÍÀ» Áö±Ý±îÁö ÇØ¿Ô°í, Áö±Ýµµ
Çϸç, ¾ÕÀ¸·Îµµ ¾ðÁ¦±îÁö³ª °è¼ÓÇÒ °ÍÀÌ´Ù. À̰ÍÀÌ ¾Ë¾Æµè±â ¾î·Æ±â´Â ÇØµµ, ½Åºñ ¼Ó¿¡ °¡·Á À־, ¶Ç´Â À¯¶õ½Ã¾Æ¿¡
»ç´Â ºÎ·ù¿Í °°Àº Àΰ£µéÀÌ ÃæºÐÈ÷ ÀÌÇØÇϱ⠺Ұ¡´ÉÇØµµ, ÀÌ·¯ÇÑ ÀÏÀº Àý´ë·Î Âü¸»ÀÌ´Ù.
| All this he
has done and now does, and evermore will continue to do, without
in the least detracting from the fact and reality of his infinity,
eternity, and primacy. And these things are absolutely true, notwithstanding
the difficulty of their comprehension, the mystery in which they
are enshrouded, or the impossibility of their being fully understood
by creatures such as dwell on Urantia. | |
2:1.10 (35.3)
óÀ½ ¾Æ¹öÁöÀÇ °èȹÀÌ ¹«ÇÑÇÏ°í ±×ÀÇ ¸ñÀûÀÌ ¿µ¿øÇϱ⠶§¹®¿¡, ¾î¶² À¯ÇÑ Á¸Àçµµ ÀÌ·¯ÇÑ ½ÅÀÇ °èȹ°ú ¸ñÀûÀ» ¾ðÁ¦¶óµµ
ÃæºÐÈ÷ ÆÄ¾ÇÇϰųª ÀÌÇØÇϱⰡ º»·¡ºÎÅÍ ºÒ°¡´ÉÇÏ´Ù. ¿ìÁÖ¿¡¼ Áøº¸ÇÏ´Â ¿¬¼ÓµÈ ´Ü°è¿¡¼ Àΰ£ÀÇ ½Âõ °èȹÀÌ ÁøÇàµÇ´Â °Í°ú
°ü·ÃÇÏ¿© ¾Æ¹öÁöÀÇ ¿©·¯ ¸ñÀûÀÌ µå·¯³²¿¡ µû¶ó¼ ÇÊ»ç Àΰ£Àº ±× ¸ñÀûÀ» À̵û±Ý, ¿©±âÀú±â¿¡ ¾óÇÍ º¼ ¼ö ÀÖ´Ù. »ç¶÷Àº
¹«ÇÑÀÇ Àǹ̸¦ ¾Ë¾ÆµéÀ» ¼ö ¾øÁö¸¸, ¹«ÇÑÇÑ ¾Æ¹öÁö´Â ¿Â ¿ìÁÖ¿¡ ÀÖ´Â ¸ðµç ÀÚ³àÀÇ À¯ÇÑÇÔÀ» ¾ÆÁÖ È®½ÇÈ÷, ÃæºÐÈ÷ ÀÌÇØÇϰí
»ç¶ûÀ¸·Î °¨½Ñ´Ù.
| Because the
First Father is infinite in his plans and eternal in his purposes,
it is inherently impossible for any finite being ever to grasp or
comprehend these divine plans and purposes in their fullness. Mortal
man can glimpse the Father's purposes only now and then, here and
there, as they are revealed in relation to the outworking of the
plan of creature ascension on its successive levels of universe
progression. Though man cannot encompass the significance of infinity,
the infinite Father does most certainly fully comprehend and lovingly
embrace all the finity of all his children in all universes. | |
2:1.11 (35.4)
¾Æ¹öÁö´Â ½Å¼º(ãêàõ)°ú ¿µ¿øÀ» ¸¹Àº »ó±Þ ÆÄ¶ó´ÙÀ̽º Á¸Àç¿Í ÇÔ²² °¡ÁöÁö¸¸, µ¿À§¿¡ ÀÖ´Â ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü µ¿·áµéÀ»
Á¦¿ÜÇϰí, ¹«ÇÑ, ±×¸®°í ±×¿¡ µû¶ó ¿ìÁÖ¿¡¼ ù°ÀÎ ½ÅºÐÀ», ¾Æ¹öÁö°¡ ´©±¸¿Íµµ ÇÔ²² °¡Áö´ÂÁö ¿ì¸®´Â Àǹ®À» ǰ´Â´Ù.
¼º°ÝÀÇ ¹«ÇѼºÀº, ¾î¿ ¼ö ¾øÀÌ, ¸ðµç À¯ÇÑ ¼º°ÝÀ» Æ÷ÇÔÇÑ´Ù. µû¶ó¼ ¡°¾Æ¹öÁö ¾È¿¡¼ ¿ì¸®°¡ »ì°í ¿òÁ÷À̸ç, ¿ì¸®ÀÇ
Á¸À縦 °¡Áö´Ï¶ó¡± ¼±¾ðÇÏ´Â °¡¸£Ä§Àº Áø¸®¿ä, ±ÛÀÚ ±×´ë·Î Áø¸®ÀÌ´Ù. ÇÊ»ç Àΰ£¿¡°Ô ±êµå´Â, ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼øÀüÇÑ
ºÐ½Å, ½ÅÀÇ ±× ºÐ½ÅÀº À§´ëÇÑ Ã¹Â° ±Ù¿ø Áß½É, °ð °¡Àå ³ôÀº ¾Æ¹öÁö ¹«ÇѼºÀÇ ÀϺÎÀÌ´Ù.
| Divinity and
eternity the Father shares with large numbers of the higher Paradise
beings, but we question whether infinity and consequent universal
primacy is fully shared with any save his co-ordinate associates
of the Paradise Trinity. Infinity of personality must, perforce,
embrace all finitude of personality; hence the truth¡ªliteral truth¡ªof
the teaching which declares that " In Him we live and move
and have our being. " That fragment of the pure Deity of the
Universal Father which indwells mortal man is a part of the infinity
of the First Great Source and Center, the Father of Fathers. |
2:2.1 (35.5) ³ÊÈñÀÇ ¿¾ ¼±ÁöÀÚµéÁ¶Â÷ ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼ºÇ°, ¿µ¿øÇϰí, ½ÃÀÛ°ú ³¡ÀÌ ¾øÀÌ ¼øÈ¯ÇÏ´Â ¼ºÇ°À» ¾Ë¾ÆÂ÷·È´Ù. Çϳª´ÔÀº ±ÛÀÚ ±×´ë·Î, ¿µ¿øÈ÷ ¿Â ¿ìÁÖ¿¡ °è½Å´Ù. ¸ðµç Àý´ëÀû À§¾ö°ú ¿µ¿øÇÑ À§´ëÇÔÀ» °¡Áö°í, ¾Æ¹öÁö´Â ÇöÀçÀÇ ¼ø°£¿¡ °ÅÇϽŴÙ. ¡°¾Æ¹öÁö´Â ¸ö ¾È¿¡ »ý¸íÀ» °¡Áö°í °è½Ã´Ï, ÀÌ »ý¸íÀº ¿µ»ýÀ̶ó.¡± ¿µ¿øÇÑ ¼¼¿ù Àüü¸¦ ÅëÇØ¼, ¡°¸ðµç »ý¸í¿¡°Ô Áֽô¡± ºÐÀº ¾Æ¹öÁö¿´´Ù. ½ÅÀÇ ¸ð½À Àüü¿¡ ¹«ÇÑÇÑ ¿ÏÀü¼ºÀÌ ÀÖ´Ù. ¡°³ª´Â ÁÖ¿ä, º¯ÇÏÁö ¾Ê³ë¶ó.¡± ¿Â ¿ìÁÖ¿¡ °üÇÑ ¿ì¸®ÀÇ Áö½ÄÀº, ±×°¡ ºûÀÇ ¾Æ¹öÁöÀÏ »Ó ¾Æ´Ï¶ó, Ç༺ »çÀÌÀÇ »ç¹« ÁýÇà¿¡ ¡°º¯µ¿ÀÌ ¾ø°í º¯ÈÀÇ ±×¸²ÀÚµµ ¾øÀ½¡±À» µå·¯³½´Ù. ±×´Â ¡°Ã³À½ºÎÅÍ ³¡À» ¼±¾ðÇϽô϶ó.¡± ¾Æ¹öÁö°¡ ¸»¾¸ÇϽŴÙ, ¡°³ªÀÇ ±Ç°í´Â À¯È¿Çϸç,¡± ¡°³» ¾Æµé ¾È¿¡¼ ³»°¡ ¶æÇÑ ¸ðµç ¿µ¿øÇÑ ¸ñÀû¿¡ µû¶ó¼,¡± ¡°³»°¡ ±â»µÇÏ´Â ¸ðµç ÀÏÀ» ½ÇÇàÇϸ®¶ó.¡± ±×·¯¹Ç·Î ù° ±Ù¿ø Áß½ÉÀÇ °èȹ°ú ¸ñÀûÀº ±× ÀÚ½Åó·³ ¿µ¿øÇÏ°í ¿ÏÀüÇϸç, ¾ðÁ¦±îÁö³ª º¯ÇÔÀÌ ¾ø´Ù. | 2. The Father's Eternal Perfection Even your olden prophets understood the eternal, never-beginning, never-ending, circular nature of the Universal Father. God is literally and eternally present in his universe of universes. He inhabits the present moment with all his absolute majesty and eternal greatness. "The Father has life in himself, and this life is eternal life." Throughout the eternal ages it has been the Father who "gives to all life." There is infinite perfection in the divine integrity. "I am the Lord; I change not." Our knowledge of the universe of universes discloses not only that he is the Father of lights, but also that in his conduct of interplanetary affairs there "is no variableness neither shadow of changing." He "declares the end from the beginning." He says: "My counsel shall stand; I will do all my pleasures" "according to the eternal purpose which I purposed in my Son." Thus are the plans and purposes of the First Source and Center like himself: eternal, perfect, and forever changeless. | |
2:2.2 (35.6)
¾Æ¹öÁö°¡ ³»¸®´Â ¸í·ÉÀº ±Ã±Ø¿¡ ¿Ïº®ÇÏ°í ¿ÏÀüÈ÷ Ãæ¸¸ÇÏ´Ù: ¡°Çϳª´ÔÀÌ ÇϽô ÀÏÀº ¹«¾ùÀ̳ª ¿µ¿øÇϸ®¶ó, °Å±â¿¡ ¾Æ¹«°Íµµ
´õÇÒ ¼öµµ ´úÇÒ ¼öµµ ¾ø´À´Ï¶ó.¡± ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ÁöÇý·Ó°í ¿ÏÀüÇÑ ÃÖÃÊÀÇ ¸ñÀûÀ» ´µ¿ìÄ¡Áö ¾Ê´Â´Ù. ±×ÀÇ °èȹÀº °ß°íÇϰí,
±×ÀÇ ±Ç°í´Â ¹Ù²ð ¼ö ¾øÀ¸¸ç, ±×ÀÇ ÇൿÀº ½Å´ä°í, À߸øÀÌ ÀÖÀ» ¼ö ¾ø´Ù. ¡°±×ÀÇ ´«¿¡´Â õ³âÀÌ, Áö³ª¹ö¸° ¾îÁ¦ °°°í
¹ã Áß¿¡ ¸Áº¸±â¿Í[1] °°À¸´Ï¶ó.¡± ½ÅÀÌ ¾ó¸¶³ª ¿ÏÀüÇÏ°í ¿µ¿øÀÌ ¾ó¸¶³ª ±ä °ÍÀΰ¡ ÇÊ»ç Àΰ£ÀÇ ÇÑÁ¤µÈ ¸Ó¸®´Â ¾ðÁ¦±îÁö¶óµµ
µµÀúÈ÷ ÃæºÐÈ÷ ÆÄ¾ÇÇÒ ¼ö ¾ø´Ù.
°¢ÁÖ[1]¡°±×ÀÇ ´«¿¡´Â õ³âÀÌ, Áö³ª¹ö¸° ¾îÁ¦ °°°í ¹ã Áß¿¡ ¸Áº¸±â¿Í °°À¸´Ï¶ó.¡± : Àá½Ã¶ó´Â ¶æ. À¯´ëÀÎÀº ·Î¸¶Àΰú ¸¶Âù°¡Áö·Î ¹ãÀ» Ãʰæ (ÇØÁø µÚ-10½Ã), Áß°æ (10-2½Ã), »õº®(2-6½Ã)À¸·Î ³ª´©¾ú´Ù. ¿¹·¹¹Ì¾Æ ¾Ö°¡ 2:19, »ç»ç±â 7:19, »ç¹«¿¤ »ó 11:11. | There is finality
of completeness and perfection of repleteness in the mandates of
the Father. "Whatsoever God does, it shall be forever; nothing
can be added to it nor anything taken from it." The Universal
Father does not repent of his original purposes of wisdom and perfection.
His plans are steadfast, his counsel immutable, while his acts are
divine and infallible. "A thousand years in his sight are but
as yesterday when it is past and as a watch in the night."
The perfection of divinity and the magnitude of eternity are forever
beyond the full grasp of the circumscribed mind of mortal man. | |
2:2.3 (36.1)
±×ÀÇ ¿µ¿øÇÑ ¸ñÀûÀ» ¼öÇàÇϸé¼, º¯ÇÔ¾ø´Â Çϳª´ÔÀÇ ¹ÝÀÀÀº ±×°¡ ÁöÀº ÁöÀû Á¸ÀçµéÀÇ Åµµ°¡ ¹Ù²î°í ¸¶À½ÀÌ º¯ÇÔ¿¡ µû¶ó¼
´Þ¶óÁö´Â µí º¸ÀÏÁö ¸ð¸¥´Ù. ´Ù½Ã ¸»Çؼ Çϳª´ÔÀÇ ¹ÝÀÀÀÌ, °Ñº¸±â¿¡, °ÑÀ¸·Î ¹Ù²ðÁö ¸ð¸£Áö¸¸, ±× Ç¥¸é ¹Ø¿¡, ¹Ù±ùÀ¸·Î
³ªÅ¸³ª´Â ¸ðµç Ç¥Çö ¹Ø¿¡, ¿µ¿øÇÑ Çϳª´ÔÀÇ º¯ÇÔ¾ø´Â ¸ñÀû, ¿µ±¸ÇÑ °èȹÀÌ ¿©ÀüÈ÷ ÀÖ´Ù.
| The reactions
of a changeless God, in the execution of his eternal purpose, may
seem to vary in accordance with the changing attitude and the shifting
minds of his created intelligences; that is, they may apparently
and superficially vary; but underneath the surface and beneath all
outward manifestations, there is still present the changeless purpose,
the everlasting plan, of the eternal God. | |
2:2.4 (36.2)
¹Ù±ù¿¡ ¿©·¯ ¿ìÁÖ¿¡¼, ¿ÏÀüÀº ¹Ýµå½Ã »ó´ëÀû ¿ë¾îÀÓÀÌ Æ²¸²¾ø´Ù. ±×·¯³ª Áß¾Ó ¿ìÁÖ, ±×¸®°í ƯÈ÷ ÆÄ¶ó´ÙÀ̽º¿¡¼, ¿ÏÀüÀº
¹±¾îÁöÁö ¾Ê°í, ¾î¶² ´Ü°è¿¡¼ Àý´ëÀûÀ̱⵵ ÇÏ´Ù. »ïÀ§ÀÏü°¡ ³ªÅ¸³ª´Â ¸ð½ÀÀº ½ÅÀÇ ¿ÏÀüÇÔÀ» ´Ù¸£°Ô ÆîÃÄ º¸ÀÌÁö¸¸,
¹±°Ô ¸¸µéÁö ¾Ê´Â´Ù.
| Out in the
universes, perfection must necessarily be a relative term, but in
the central universe and especially on Paradise, perfection is undiluted;
in certain phases it is even absolute. Trinity manifestations vary
the exhibition of the divine perfection but do not attenuate it. | |
2:2.5 (36.3)
Çϳª´ÔÀÌ ½ÃÃʺÎÅÍ ¿ÏÀüÇÑ °ÍÀº ±×°¡ ¿Ã¹Ù¸£´Ù´Â °¡Á¤¿¡¼ »ý±â´Â °ÍÀÌ ¾Æ´Ï¶ó, ±×ÀÇ ½Å´Ù¿î ¼ºÇ°ÀÌ º»·¡ºÎÅÍ ¿ÏÀüÈ÷ ¼±ÇÔ¿¡
ÀÖ´Ù. ±×´Â ¸¶Áö¸·ÀÌ¿ä, ¿Ïº®ÇÏ°í ¿ÏÀüÇÏ´Ù. ±×ÀÇ ¿Ã¹Ù¸¥ ±âÁú¿¡´Â ¾Æ¸§´Ù¿ò°ú ¿ÏÀüÇÔÀÌ ÀüÇô ¸ðÀÚ¶óÁö ¾Ê´Â´Ù. °ø°£
¼¼°èÀÇ »ì¾Æ ÀÖ´Â Á¸Àçµé¿¡ ´ëÇÑ °èȹ Àüü°¡, ÆÄ¶ó´ÙÀ̽º¿¡¼ ¾Æ¹öÁöÀÇ ¿ÏÀüÇÔÀ» ÇÔ²² üÇèÇÏ´Â ³ôÀº ¿î¸íÀ¸·Î, ÀÇÁö¸¦
°¡Áø ¸ðµç Àΰ£À» ³ôÀÌ ¿Ã¸®´Â ½Å¼ºÇÑ ¸ñÀû¿¡ ÁßÁ¡À» µÐ´Ù. Çϳª´ÔÀº ÀÚ±â Áß½ÉÀÌÁöµµ ¾Ê°í, µ¶¸³µÇ¾î ÀÖÁöµµ ¾Ê´Ù.
±×´Â ±¤´ëÇÑ ¿Â ¿ìÁÖ¿¡¼ ÀÚÀǽÄÀ» °¡Áø Àΰ£ ¸ðµÎ¿¡°Ô, °áÄÚ ±×Ä¡Áö ¾Ê°í ½º½º·Î¸¦ ÁֽŴÙ.
| God's primal
perfection consists not in an assumed righteousness but rather in
the inherent perfection of the goodness of his divine nature. He
is final, complete, and perfect. There is no thing lacking in the
beauty and perfection of his righteous character. And the whole
scheme of living existences on the worlds of space is centered in
the divine purpose of elevating all will creatures to the high destiny
of the experience of sharing the Father's Paradise perfection. God
is neither self-centered nor self-contained; he never ceases to
bestow himself upon all self-conscious creatures of the vast universe
of universes. | |
2:2.6 (36.4)
Çϳª´ÔÀº ¿µ¿øÈ÷, ¹«ÇÑÈ÷ ¿ÏÀüÇϸç, ÀÚ½ÅÀÇ Ã¼ÇèÀ¸·Î ºÒ¿ÏÀüÀ» ¸ö¼Ò °ÞÀ» ¼ö ¾øÁö¸¸, ¸ðµç ÆÄ¶ó´ÙÀ̽º âÁ¶ ¾ÆµéÀÌ Áþ´Â
ÁøÈ ¿ìÁÖ¿¡¼ ÅõÀïÇÏ´Â ¾î¶² Àΰ£ÀÌ °Þ´Â ¾î¶² ºÒ¿ÏÀüÇÑ Ã¼Çèµµ, Çϳª´ÔÀº ÇÔ²² ÀǽÄÇÑ´Ù. ¿ÏÀüÇÑ Çϳª´ÔÀÇ °³ÀÎÀûÀ̰í
ÇØ¹æÇÏ´Â ¼Õ±æÀº, µµ´öÀûÀ¸·Î ºÐº°ÇÏ´Â ¿ìÁÖ ¼öÁرîÁö ¿Ã¶ó°£ ¸ðµç ÇÊ»ç Àΰ£ÀÇ ¸¶À½À» º¸È£ÇÏ°í ±×µéÀÇ ¼ºÇ°À» µÑ·¯½Ñ´Ù.
ÀÌ ¹æ¹ýÀ¸·Î, ¶Ç ½Å¼ºÇÑ °è½ÉÀÇ Á¢ÃËÀ» ÅëÇØ¼, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿ìÁÖ Àüü¿¡¼ ¸ðµç µµ´öÀû Á¸ÀçÀÇ ÁøÈ »ý¾Ö¿¡¼,
¹Ì¼÷ÇÏ°í ºÒ¿ÏÀüÇÑ Æ¯Â¡À» °¡Áø üÇè¿¡ ½ÇÁ¦·Î Âü¿©ÇÑ´Ù.
| 2:2.6 God is
eternally and infinitely perfect; he cannot personally know imperfection
as his own experience, but he does share the consciousness of all
the experience of imperfectness of all the struggling creatures
of the evolutionary universes of all the Paradise Creator Sons.
The personal and liberating touch of the God of perfection overshadows
the hearts and encircuits the natures of all those mortal creatures
who have ascended to the universe level of moral discernment. In
this manner, as well as through the contacts of the divine presence,
the Universal Father actually participates in the experience with
immaturity and imperfection in the evolving career of every moral
being of the entire universe. | |
2:2.7 (36.5)
Àΰ£ÀÇ ÇѰè, ¾Ç(äÂ)ÀÇ ÀáÀ缺Àº ½ÅÀÇ ¼ºÇ°ÀÇ ÀϺΰ¡ ¾Æ´Ï´Ù. ±×·¯³ª ÇÊ»çÀÚ°¡ °Þ´Â ¾ÇÀÇ Ã¼Çè, ±×¸®°í »ç¶÷°ú ¾ÇÀÇ
°ü°è´Â ¸ðµÎ, ½Ã°£ ¼¼°èÀÇ ÀÚ³àµé ¡ªÆÄ¶ó´ÙÀ̽º¸¦ ¶°³ª´Â ¸ðµç âÁ¶ ¾ÆµéÀÌ Ã¢Á¶Çϰųª ÁøÈ½ÃŲ Àΰ£, µµ´öÀû Ã¥ÀÓÀ»
°¡Áø Àΰ£¡ª¼Ó¿¡¼ ¾ÆÁÖ È®½ÇÈ÷, ´Ã È®´ëµÇ´Â Çϳª´ÔÀÇ ÀÚ¾Æ ½ÇÇöÀÇ ÀϺÎÀÌ´Ù.
| Human limitations,
potential evil, are not a part of the divine nature, but mortal
experience with evil and all man's relations thereto are most certainly
a part of God's ever-expanding self-realization in the children
of time-creatures of moral responsibility who have been created
or evolved by every Creator Son going out from Paradise. |
2:3.1 (36.6) Çϳª´ÔÀº ¿Ã¹Ù¸£¸ç, µû¶ó¼ °øÆòÇÏ´Ù. ¡°ÁÖ´Â ¸ðµç ÀÏ¿¡ ¿Ã¹Ù¸£½Ã´Ï¶ó.¡± ¡°¡®³»°¡ ÇàÇÑ ¾î¶² Àϵµ ±î´ß ¾øÀÌ ÇÏÁö ¾Ê¾Ò³ë¶ó¡¯ ÁÖ°¡ ¸»¾¸ÇϽô϶ó.¡± ¡°ÁÖÀÇ ÆÇ´ÜÀº Áø½ÇÇÏ°í ¾ÆÁÖ ¿Ã¹Ù¸£½Ã´Ï¶ó.¡± ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ÀÀº¸´Â Àΰ£ÀÇ Çൿ°ú ½ÇÀû¿¡ ¿µÇâÀ» ¹ÞÀ» ¼ö ¾øÀ¸´Ï, ÀÌ´Â ¡°ÁÖ Çϳª´Ô²² ºÒÀǰ¡ ¾øÀ¸¸ç, ±×´Â »ç¶÷À» Â÷º°ÇÏÁö ¾Ê°í, ¼±¹°À» ¹ÞÁö ¾ÊÀ½À̶ó.¡± | 3. Justice and Righteousness God is righteous; therefore is he just. "The Lord is righteous in all his ways." "`I have not done without cause all that I have done,' says the Lord." "The judgments of the Lord are true and righteous altogether." The justice of the Universal Father cannot be influenced by the acts and performances of his creatures, "for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts." | |
2:3.2 (36.7)
±×·¯ÇÑ Çϳª´Ô²², ±×ÀÇ º¯ÇÔ¾ø´Â ¹ý·ÉÀ» °íÄ¡¶ó°í, ±×·¡¼ ±×ÀÇ Çö¸íÇÑ ÀÚ¿¬ ¹ýÄ¢, ±×¸®°í ¿Ã¹Ù¸¥ ¿µÀû ¸í·ÉÀÇ ÀÛ¿ëÀ¸·Î
»ý±â´Â ¸¶¶¥ÇÑ °á°ú¸¦ ¿ì¸®°¡ ÇÇÇÒ ¼ö ÀÖ°Ô ÇØ´Þ¶ó°í ö¾øÀÌ È£¼ÒÇÏ´Ù´Ï, ¾ó¸¶³ª ¾µµ¥¾ø´Â ÀÏÀΰ¡! ¡°¼ÓÁö ¸»¶ó. Çϳª´ÔÀ»
Á¶·ÕÇÏÁö ¸øÇϳª´Ï, »ç¶÷ÀÌ ¹«¾ùÀ» »Ñ¸®µçÁö »ç¶÷ÀÌ ¶ÇÇÑ À̸¦ °ÅµÑ °ÍÀÓÀ̶ó.¡± À߸øÀÇ °á°ú¸¦ °ÅµÎ´Â ÀÀº¸ÀÇ °æ¿ì¿¡µµ,
ÀÌ ½ÅÀÇ ÀÀº¸´Â ¾ðÁ¦³ª ÀÚºñ·Î ÀÎÇÏ¿© ¹«µð¾îÁø´Ù. ¹«ÇÑÇÑ ÁöÇý´Â ¾î¶² ÁÖ¾îÁø °æ¿ì¿¡ ³»¸± ÀÀº¸¿Í ÀÚºñÀÇ ºñÀ²À» ¿µ¿øÈ÷
ÁßÀçÇÑ´Ù. Çϳª´ÔÀÇ Á¤ºÎ¿¡ ´ëÇ×ÇÏ´Â À߸ø°ú °èȹÇÏ¿© ¹ÝÇ×ÇÑ °Í¿¡ ´ëÇÑ °¡Àå Å« ¹úÀº (½ÇÁ¦·Î´Â ÇÇÇÒ ¼ö ¾ø´Â °á°úÀε¥)
±× Á¤ºÎ¿¡¼ °³º° ¹é¼ºÀÇ Á¸À縦 ÀÒ´Â °ÍÀÌ´Ù. ¸¶À½À» ´ÙÇÏ¿© Á˸¦ ÁöÀº ¸¶Áö¸· °á°ú´Â ¼Ò¸êÀÌ´Ù. °á±¹, ÁËÀÇ ÆíÀ»
µå´Â ±×·± »ç¶÷µéÀº ºÒÀǸ¦ ǰ¾î¼ ¿ÂÅë ºñÇö½ÇÀûÀÌ µÊÀ¸·Î ½º½º·Î¸¦ ÆÄ±«ÇØ ¿Ô´Ù. ±×·¯³ª ±× ¿ìÁÖ¿¡¼ Åë¿ëµÇ´Â ¿¹Á¤µÈ
»ç¹ý(ÞÉÛö) Áú¼°¡ ÃæºÐÈ÷ ÀÌÇàµÉ ¶§±îÁö, ±×·¯ÇÑ Àΰ£ÀÌ »ç½Ç·Î ½ÇÁ¾µÇ´Â ÀÏÀº ¾ðÁ¦³ª ´ÊÃçÁø´Ù.
| How futile
to make puerile appeals to such a God to modify his changeless decrees
so that we can avoid the just consequences of the operation of his
wise natural laws and righteous spiritual mandates! "Be not
deceived; God is not mocked, for whatsoever a man sows that shall
he also reap." True, even in the justice of reaping the harvest
of wrongdoing, this divine justice is always tempered with mercy.
Infinite wisdom is the eternal arbiter which determines the proportions
of justice and mercy which shall be meted out in any given circumstance.
The greatest punishment (in reality an inevitable consequence) for
wrongdoing and deliberate rebellion against the government of God
is loss of existence as an individual subject of that government.
The final result of wholehearted sin is annihilation. In the last
analysis, such sin-identified individuals have destroyed themselves
by becoming wholly unreal through their embrace of iniquity. The
factual disappearance of such a creature is, however, always delayed
until the ordained order of justice current in that universe has
been fully complied with. | |
2:3.3 (37.1)
Á¸ÀçÀÇ Á¤Áö(ïÎò)´Â º¸Åë ±× ¿µ¿ª, ¶Ç´Â ¿©·¯ ¿µ¿ª¿¡¼ ¼·¸® ½Ã´ë³ª »õ ½Ã´ëÀÇ ÆÇ°áÀÌ ÀÖÀ» ¶§ °øÆ÷µÈ´Ù. À¯¶õ½Ã¾Æ¿Í
°°Àº ¼¼°è¿¡¼, ÀÌ ÆÇ°áÀº Ç༺ÀÇ ÇÑ ¼·¸® ½Ã´ë ³¡¿¡ ¿Â´Ù. Ç༺ ȸÀǷκÎÅÍ Ã¢Á¶ ¾ÆµéÀÇ ¹ýÁ¤À» °ÅÃļ, ¿¾ÀûºÎÅÍ
´Ã °è½Å À̵éÀÇ ÀçÆÇ¼Ò¿¡ À̸£±â±îÁö, »ç¹ý±ÇÀ» °¡Áø ¸ðµç ¹ýÁ¤ÀÌ ³ª¶õÈ÷ ÇൿÇÔ¿¡ µû¶ó¼, Á¸ÀçÀÇ Á¤Áö°¡ ±×·± ¶§¿¡
°øÆ÷µÉ ¼ö ÀÖ´Ù. »ç¸ê(ÞÝØþ)Ç϶ó´Â ¸í·ÉÀº, ÁËÀÎÀÌ °ÅÁÖÇÏ´Â ±¸Ã¼¿¡¼ ½ÃÀ۵Ǵ °í¹ßÀ» ¿¬´Þ¾Æ È®ÀÎÇÏ°í ³ª¼, ÃÊ¿ìÁÖ
°íµî ¹ý¿ø¿¡¼ ½ÃÀ۵ȴÙ. ±×¸®°í ³ª¼, »óºÎ¿¡¼ ¼Ò¸ê ¼±°í°¡ È®À뵃 ¶§, ÃÊ¿ìÁÖ º»ºÎ¿¡¼ °ÅÁÖÇÏ°í °Å±â¿¡¼ Ȱµ¿ÇÏ´Â
ÆÇ»çµéÀÇ Á÷Á¢ ÇàÀ§¿¡ µû¶ó¼, ±× ÁýÇàÀÌ ÀϾÙ.
| Cessation of
existence is usually decreed at the dispensational or epochal adjudication
of the realm or realms. On a world such as Urantia it comes at the
end of a planetary dispensation. Cessation of existence can be decreed
at such times by co-ordinate action of all tribunals of jurisdiction,
extending from the planetary council up through the courts of the
Creator Son to the judgment tribunals of the Ancients of Days. The
mandate of dissolution originates in the higher courts of the superuniverse
following an unbroken confirmation of the indictment originating
on the sphere of the wrongdoer's residence; and then, when sentence
of extinction has been confirmed on high, the execution is by the
direct act of those judges residential on, and operating from, the
headquarters of the superuniverse. | |
2:3.4 (37.2)
ÀÌ ¼±°í°¡ ¸¶Áö¸·À¸·Î È®À뵃 ¶§, ÁËÀÇ ÆíÀ» µé¾ú´ø ÀÚ´Â, ¼ø°£¿¡ ¸¶Ä¡ Á¸ÀçÇÑ ÀûÀÌ ¾ø¾ú´ø °Íó·³ µÈ´Ù. ±×·¯ÇÑ ¿î¸íÀ¸·ÎºÎÅÍ´Â
ºÎȰÀÌ ¾ø°í, ±× ¿î¸íÀº ¿µ±¸ÇÏ°í ¿µ¿øÇÏ´Ù. ½ÅºÐÀÇ »ê ¿¡³ÊÁö ¿ä¼ÒµéÀº ½Ã°£ÀÌ Èê·¯ º¯ÇÏ°í °ø°£¿¡¼ º¯ÇüµÇ¾î ±× ¿ä¼ÒµéÀÌ
¾ðÁ¨°¡ ÃâÇöÇß´ø ±× ¿ìÁÖ ÀáÀ缺À¸·Î µ¹¾Æ°¡¼ ºÐÇØµÈ´Ù. ºÒÀÇÇÑ ÀÚÀÇ Àΰݿ¡ °üÇØ¼ ¸»ÇÏÀÚ¸é, ¿µ»ý(çµßæ)À» º¸ÀåÇßÀ»
»·Çß´ø ¼±Åðú ÃÖÁ¾ °áÁ¤À» ±× Àΰ£ÀÌ ³»¸®Áö ¸øÇÔÀ¸·Î, °è¼ÓÇÏ´Â »ý¸íÀÌ Å¸°í ´Ù´Ò ¸öÀ» ÀÒ¾î¹ö¸°´Ù. ºÙ¾î ÀÖ´ø Áö¼ºÀÌ
ÁÙ°ð Á˸¦ ǰ¾î ¸¶Ä§³» ¿ÏÀüÈ÷ ºÒÀÇ¿Í ÇÑÆíÀÌ µÉ ¶§, »ý¸íÀÌ Á¤ÁöµÇ°í ³ª¼, ¿ìÁÖ¿¡¼ ÇØÃ¼µÇ°í ³ª¼, µû·Î ¶³¾îÁø
±×·¯ÇÑ ÀΰÝÀº âÁ¶ÇÏ´Â ´ëÈ¥(ÓÞûë) ¼ÓÀ¸·Î »¡·Á µé¾î°¡°í, ÃÖ»ó Á¸ÀçÀÇ ÁøÈÇϴ üÇèÀÇ ÀϺΰ¡ µÈ´Ù. ±× ºÎºÐÀº °áÄÚ
´Ù½Ã ÀΰÝÀڷμ ³ªÅ¸³ªÁö ¾Ê´Â´Ù. ±× ½ÅºÐÀº ¸¶Ä¡ ÅÂ¾î³ ÀûÀÌ ¾ø¾ú´ø °Íó·³ µÈ´Ù. Á¶ÀýÀÚ°¡ ±êµé¾ú´ø ÀΰÝÀÚÀÇ °æ¿ì¿¡,
±× °æÇèÀû ¿µÀÇ °¡Ä¡´Â °è¼ÓÇÏ´Â Á¶ÀýÀÚÀÇ ½Çü ¼Ó¿¡¼ »ì¾Æ³²´Â´Ù.
| When this sentence
is finally confirmed, the sin-identified being instantly becomes
as though he had not been. There is no resurrection from such a
fate; it is everlasting and eternal. The living energy factors of
identity are resolved by the transformations of time and the metamorphoses
of space into the cosmic potentials whence they once emerged. As
for the personality of the iniquitous one, it is deprived of a continuing
life vehicle by the creature's failure to make those choices and
final decisions which would have assured eternal life. When the
continued embrace of sin by the associated mind culminates in complete
self-identification with iniquity, then upon the cessation of life,
upon cosmic dissolution, such an isolated personality is absorbed
into the oversoul of creation, becoming a part of the evolving experience
of the Supreme Being. Never again does it appear as a personality;
its identity becomes as though it had never been. In the case of
an Adjuster-indwelt personality, the experiential spirit values
survive in the reality of the continuing Adjuster. | |
2:3.5 (37.3)
½ÇüÀÇ ¿©·¯ »ç½Ç ¼öÁØ »çÀÌ¿¡¼ ¾î¶² ¿ìÁÖ °æÀïÀÌ »ý±â´õ¶óµµ, ³ôÀº ¼öÁØÀÇ ¼º°ÝÀÚ´Â ±Ã±Ø¿¡ ³·Àº ¼öÁØÀÇ ¼º°ÝÀÚ¸¦ À̱ä´Ù.
¿ìÁÖÀÇ ÅõÀï¿¡¼ ÇÇÇÒ ¼ö ¾ø´Â ÀÌ °á°ú´Â, Áú ³ôÀº ½Å(ãê)ÀÌ, ÀÇÁö¸¦ °¡Áø ¾î¶² Àΰ£ÀÌ ¾Æ¹«¸® Çö½ÇÀ̰ųª »ç½ÇÀ̶óµµ,
±×¿¡ ÇÊÀûÇÑ´Ù´Â »ç½Ç¿¡¼ º»·¡ºÎÅÍ »ý±ä´Ù. ¼øÀüÇÑ ¾Ç, öÀúÇÑ À߸ø, °íÀÇ(ͺëò)·Î Áþ´Â ÁË, ¼ö±×·¯ÁöÁö ¾Ê´Â ºÒÀÇ´Â
º»·¡ºÎÅÍ, ÀÚµ¿À¸·Î ÀÚ»ìÀÌ´Ù. ºñÇö½ÇÀûÀÎ ±×·¯ÇÑ Åµµ°¡ ¿ìÁÖ¿¡¼ »ì¾Æ³²À» ¼ö ÀÖ´Â °ÍÀº ¿À·ÎÁö, ¿Ã¹Ù¸£°Ô ÆÇ°áÇÏ´Â
¿ìÁÖ ¹ýÁ¤ÀÇ ÀåÄ¡, ÀÀº¸¸¦ °áÁ¤ÇÏ°í °øÆòÀ» ã´Â ÀåÄ¡°¡ ÀÛ¿ëÇÒ ¶§±îÁö, ÀϽà ÀÚºñ¿Í °ü¿ëÀ» º£Ç®±â ¶§¹®ÀÌ´Ù.
| In any universe
contest between actual levels of reality, the personality of the
higher level will ultimately triumph over the personality of the
lower level. This inevitable outcome of universe controversy is
inherent in the fact that divinity of quality equals the degree
of reality or actuality of any will creature. Undiluted evil, complete
error, willful sin, and unmitigated iniquity are inherently and
automatically suicidal. Such attitudes of cosmic unreality can survive
in the universe only because of transient mercy-tolerance pending
the action of the justice-determining and fairness-finding mechanisms
of the universe tribunals of righteous adjudication. | |
2:3.6 (37.4)
Áö¿ª ¿ìÁÖ¿¡¼ âÁ¶ ¾ÆµéÀÇ ÅëÄ¡´Â, »ç¶÷À» âÁ¶ÇÏ°í ¿µ´ä°Ô º¯È½ÃŰ´Â ÅëÄ¡ÀÌ´Ù. ÀÌ ¾ÆµéµéÀº Á¡ÁøÀûÀ¸·Î ÇÊ»çÀÚ°¡ ¿Ã¶ó°¡´Â
ÆÄ¶ó´ÙÀ̽º °èȹÀ» È¿°úÀûÀ¸·Î ÁýÇàÇϰí, ¹Ý¿ªÀÚ ¹× ±×¸©µÇ°Ô »ý°¢ÇÏ´Â ÀÚµéÀ» ȸº¹½ÃŰ´Â µ¥ Àü³äÇÑ´Ù. ±×·¯³ª ÀÌ·¯ÇÑ
»ç¶ûÀÇ ³ë·ÂÀÌ ¸ðµÎ ¸¶Ä§³», ¿µ¿øÈ÷ °ÅºÎµÉ ¶§, ¿¾ÀûºÎÅÍ ´Ã °è½Å À̵éÀÇ »ç¹ý±Ç ¹Ø¿¡¼ Ȱµ¿ÇÏ´Â ¼¼·ÂÀÌ ¼Ò¸êÇ϶ó´Â
ÃÖÁ¾ ¼±Æ÷¸¦ ÁýÇàÇÑ´Ù.
| The rule of
the Creator Sons in the local universes is one of creation and spiritualization.
These Sons devote themselves to the effective execution of the Paradise
plan of progressive mortal ascension, to the rehabilitation of rebels
and wrong thinkers, but when all such loving efforts are finally
and forever rejected, the final decree of dissolution is executed
by forces acting under the jurisdiction of the Ancients of Days. |
2:4.1 (38.1) ÀÚºñ´Â ´Ù¸¸, À¯ÇÑÇÑ Àΰ£ÀÇ ÀÚ¿¬½º·± ¾àÁ¡°ú ȯ°æÀÇ Àå¾Ö¸¦ ¿ÏÀüÈ÷ ¼÷Áö(âÙò±)Çϰí ÃæºÐÈ÷ ÀνÄÇÏ¿© »ý°Ü³ª´Â ¹Ù·Î ±× ÁöÇý·Î ÀÀº¸°¡ °¡º±°Ô µÈ °ÍÀÌ´Ù. ¡°¿ì¸®ÀÇ Çϳª´ÔÀº µ¿Á¤½ÉÀÌ °¡µæÇϰí ǰÀ§°¡ ÀÖÀ¸¸ç, ¿À·¡ Âü°í ÀÚºñ°¡ dz¼ºÇϽô϶ó.¡± ±×·¯¹Ç·Î ¡°´©±¸µçÁö ÁÖ¸¦ ºÎ¸£´Â ÀÚ¸¶´Ù ±¸¿øÀ» ¹ÞÀ¸¸®´Ï,¡± ¡°±×°¡ ³ÑÄ¡°Ô ¿ë¼ÇÏ½Ç °ÍÀÓÀ̶ó.¡± ¡°ÁÖÀÇ ÀÚºñ´Â ¿µ¿øºÎÅÍ ¿µ¿ø±îÁö À̸£´Ï¶ó.¡± ±×·¸´Ù, ¡°±×ÀÇ ÀÚºñ´Â ¾ðÁ¦±îÁö³ª À̾îÁöµµ´Ù.¡± ¡°³ª´Â ¶¥¿¡¼ ÀÚ¾Ö¿Í ½ÉÆÇ°ú ¿ÇÀº ÀÏÀ» ÇàÇÏ´Â ÁÖ¶ó, ³»°¡ À̰͵éÀ» ±â»µÇÏ´Â ±î´ßÀ̶ó.¡± ¡°³ª´Â »ç¶÷ÀÇ ÀÚ¼ÕÀ» ÀϺη¯ ±«·ÓÈ÷°Å³ª °¡½¿ ¾ÆÇÁ°Ô ÇÏÁö ¾ÊÀ¸´Ï,¡± ¡°³»°¡ ÀÚºñÀÇ ¾Æ¹öÁö¿ä, ¸ðµç À§·Î¸¦ ÁÖ´Â Çϳª´Ô¡±À̱⠶§¹®ÀÌ´Ù. | 4. The Divine Mercy 2:4.1 Mercy is simply justice tempered by that wisdom which grows out of perfection of knowledge and the full recognition of the natural weaknesses and environmental handicaps of finite creatures. "Our God is full of compassion, gracious, long-suffering, and plenteous in mercy." Therefore "whosoever calls upon the Lord shall be saved," "for he will abundantly pardon." "The mercy of the Lord is from everlasting to everlasting"; yes, "his mercy endures forever." "I am the Lord who executes loving-kindness, judgment, and righteousness in the earth, for in these things I delight." "I do not afflict willingly nor grieve the children of men," for I am "the Father of mercies and the God of all comfort." | |
2:4.2 (38.2)
Çϳª´ÔÀº º»·¡ Ä£ÀýÇϰí ÀÚ¿¬È÷ µ¿Á¤½ÉÀÌ ¸¹°í, ¾ðÁ¦±îÁö³ª ÀÚºñ·Ó´Ù. °áÄÚ ±×ÀÇ ÀÚ¾Ö½ÉÀ» ºÒ·¯ÀÏÀ¸Å°·Á°í Çϳª´ÔÇÑÅ× ¾î¶²
¿µÇâÀ» ¹ÌÄ¥ Çʿ䰡 ¾ø´Ù. Àΰ£ÀÇ ÇÊ¿ä´Â ¾Æ¹öÁöÀÇ ºÎµå·¯¿î ÀÚºñ¿Í ±×ÀÇ À¯ÀÍÇÑ ÀºÇý°¡ °¡µæ Èê·¯³»¸± °ÍÀ» º¸ÀåÇϱ⿡
¿ÂÅë ÃæºÐÇÏ´Ù. Çϳª´ÔÀº ±×ÀÇ Àڳ࿡ °üÇÏ¿© ¸ðµç °ÍÀ» ¾Æ½Ã´Ï±î, Çϳª´ÔÀº ½±°Ô ¿ë¼ÇϽŴÙ. »ç¶÷ÀÌ ÀÌ¿ôÀ» ÀÌÇØÇϸé
ÇÒ¼ö·Ï, ÀÌ¿ôÀ» ¿ë¼ÇÏ´Â °Í, ¾Æ´Ï »ç¶ûÇÏ´Â °Í±îÁöµµ ´õ¿í ½¬¿öÁø´Ù.
| God is inherently
kind, naturally compassionate, and everlastingly merciful. And never
is it necessary that any influence be brought to bear upon the Father
to call forth his loving-kindness. The creature's need is wholly
sufficient to insure the full flow of the Father's tender mercies
and his saving grace. Since God knows all about his children, it
is easy for him to forgive. The better man understands his neighbor,
the easier it will be to forgive him, even to love him. | |
2:4.3 (38.3)
¿À·ÎÁö ¹«ÇÑÈ÷ ÁöÇý·Î¿î ºÐº°·ÂÀ¸·Î, ¿Ã¹Ù¸¥ Çϳª´ÔÀº µ¿½Ã¿¡, ±×¸®°í ¾î¶² ÁÖ¾îÁø ¿ìÁÖ È¯°æ¿¡¼µµ, ÀÀº¸¿Í ÀÚºñ¸¦ º£Ç®
¼ö ÀÖ´Ù. ÇÏ´ÃÀÇ ¾Æ¹öÁö´Â °áÄÚ ¿ìÁÖ¿¡ ÀÖ´Â ÀÚ³àµé¿¡ ´ëÇÏ¿© ¸ð¼øµÇ´Â ŵµ¸¦ °¡Á®¼ ¸¶À½ÀÇ °¥µîÀ» °ÞÁö ¾Ê´Â´Ù. Çϳª´ÔÀº
°áÄÚ »ó¹ÝµÇ´Â ŵµ·Î °íÅëÀ» ¹ÞÁö ¾Ê´Â´Ù. Çϳª´ÔÀº ÀüÁö(îïò±)ÇÏ½Ã´Ï ±×ÀÇ ¿µ¿øÇÑ ¼ºÇ°ÀÇ ¸ðµç ½Å´Ù¿î ¼Ó¼º°ú ¹«ÇÑÇÑ
¼ºÁúÀÌ ¿ä±¸ÇÏ´Â °ÍÀ» ¿ÏÀüÈ÷, µ¿½Ã¿¡, ¶È°°ÀÌ ¸¸Á·½ÃŰ´Â ¿ìÁÖ ÇàÀ§¸¦ ÅÃÇ϶ó°í ±×ÀÇ ÀÚÀ¯ ÀÇÁö¸¦ Ʋ¸²¾øÀÌ ÀεµÇÑ´Ù.
| Only the discernment
of infinite wisdom enables a righteous God to minister justice and
mercy at the same time and in any given universe situation. The
heavenly Father is never torn by conflicting attitudes towards his
universe children; God is never a victim of attitudinal antagonisms.
God's all-knowingness unfailingly directs his free will in the choosing
of that universe conduct which perfectly, simultaneously, and equally
satisfies the demands of all his divine attributes and the infinite
qualities of his eternal nature. | |
2:4.4 (38.4)
ÀÚºñ´Â ¼±°ú »ç¶û¿¡¼ ÀÚ¿¬È÷, ºÒ°¡ÇÇÇÏ°Ô »ý±â´Â »ê¹°ÀÌ´Ù. »ç¶ûÀÇ ¾Æ¹öÁö´Â ÁÁÀº ¼ºÇ° ¶§¹®¿¡ ¿ìÁÖ¿¡ ÀÖ´Â ÀÚ³àµé °¡¿îµ¥
¾î´À Áý´ÜÀÇ ¾î¶² ±¸¼º¿ø¿¡°Ô³ª, ÁöÇý·Ó°Ô ÀÚºñ º£Çª´Â °ÍÀ» µµÀúÈ÷ ¾Æ±î¿öÇÒ ¼ö ¾ø´Ù. ¿µ¿øÇÑ ÀÀº¸¿Í ½ÅÀÇ ÀÚºñ¸¦ ÇÕÄ£
°ÍÀº Àΰ£ÀÇ Ã¼Çè¿¡¼ °øÆòÀ̶ó ºÎ¸¦ °ÍÀÌ´Ù.
| Mercy is the
natural and inevitable offspring of goodness and love. The good
nature of a loving Father could not possibly withhold the wise ministry
of mercy to each member of every group of his universe children.
Eternal justice and divine mercy together constitute what in human
experience would be called fairness. | |
2:4.5 (38.5)
½ÅÀÇ ÀÚºñ´Â ¿ìÁÖ¿¡¼ ¿ÏÀü°ú ºÒ¿ÏÀü ¼öÁØ »çÀÌ¿¡ °øÆòÇÏ°Ô Á¶Á¤ÇÏ´Â ¹æ¹ýÀ» ³ªÅ¸³½´Ù. ÀÚºñ´Â ÁøÈÇÏ´Â À¯ÇÑÀÚÀÇ ÇüÆí¿¡
ÃÖ»óÀ§ÀÇ ÀÀº¸°¡ ÀûÀÀµÈ °ÍÀÌ¿ä, ½Ã°£ ¼¼°è ÀÚ³àµéÀÇ °¡Àå °í±ÍÇÑ °ü½É°ú ¿ìÁÖ º¹Áö¸¦ ¸¸Á·½ÃŰ·Á°í ¿µ¿øÀÇ Á¤Àǰ¡ ¼öÁ¤µÈ
°ÍÀÌ´Ù. ÀÚºñ´Â ÀÀº¸¸¦ ¾î±â´Â °ÍÀÌ ¾Æ´Ï¶ó, ÁøÈ ¿ìÁÖ¿¡¼ ÇÏÀ§ ¿µÀû Á¸Àç¿Í ¹°Áú Àΰ£¿¡°Ô °øÆòÇÏ°Ô Àû¿ëµÇ´Ù½ÃÇÇ,
¿ÀÈ÷·Á ÃÖ»óÀÇ ÀÀº¸¸¦ ³»¸± ¿ä±¸¸¦ ÀÌÇØ½ÉÀ» °¡Áö°í ÇØ¼®ÇÑ °ÍÀ̶ó ÇÒ ¼ö ÀÖ´Ù. ÀÚºñ´Â ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü°¡ ½Ã°ø âÁ¶ÀÇ
´Ù¾çÇÑ ÁöÀû Á¸Àçµé¿¡°Ô ÁöÇý·Ó°Ô, »ç¶ûÇÏ´Â ¸¶À½À¸·Î ³»¸®´Â ÀÀº¸À̸ç, ÀÌ·¯ÇÑ ÀÀº¸´Â ¿ìÁÖÀÇ ¾Æ¹öÁö, ±×¸®°í ±×¿Í °ü°èµÈ
âÁ¶ÀÚµé ¸ðµÎÀÇ ½Å´Ù¿î ÁöÇý°¡ °í¾ÈÇϰí, ¸¸»ç¸¦ ¾Æ´Â ±×µéÀÇ Áö¼º°ú ÅëÄ¡ÇÏ´Â ÀÚÀ¯ ÀÇÁö·Î °áÁ¤µÈ´Ù.
| Divine mercy
represents a fairness technique of adjustment between the universe
levels of perfection and imperfection. Mercy is the justice of Supremacy
adapted to the situations of the evolving finite, the righteousness
of eternity modified to meet the highest interests and universe
welfare of the children of time. Mercy is not a contravention of
justice but rather an understanding interpretation of the demands
of supreme justice as it is fairly applied to the subordinate spiritual
beings and to the material creatures of the evolving universes.
Mercy is the justice of the Paradise Trinity wisely and lovingly
visited upon the manifold intelligences of the creations of time
and space as it is formulated by divine wisdom and determined by
the all-knowing mind and the sovereign free will of the Universal
Father and all his associated Creators. |
2:5.1 (38.6) ¡°Çϳª´ÔÀº »ç¶ûÀ̶ó.¡± µû¶ó¼ ¿ìÁÖ »ç¹«¿¡ ´ëÇÏ¿© Çϳª´ÔÀÌ À¯ÀÏÇÏ°Ô Ä£È÷ °¡Áö´Â ŵµ´Â, ¾ðÁ¦³ª ½ÅÀÇ »ç¶ûÀ¸·Î ¹ÝÀÀÇÏ´Â °ÍÀÌ´Ù. ¾Æ¹öÁö´Â ±×ÀÇ »ý¸íÀ» ¿ì¸®¿¡°Ô ÁÙ ¸¸Å ¿ì¸®¸¦ ³Ë³ËÈ÷ »ç¶ûÇϽŴÙ. ¡°±×´Â ¾ÇÇÑ ÀÚ¿Í ¼±ÇÑ ÀÚ¿¡°Ô žçÀÌ ºñÄ¡°Ô Çϰí, ¿Ã¹Ù¸¥ ÀÚ¿Í ±×¸©µÈ ÀÚ¿¡°Ô ºñ¸¦ º¸³»½Ã´Ï¶ó.¡± | 5. The Love of God 2:5.1 "God is love"; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection. The Father loves us sufficiently to bestow his life upon us. "He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust." | |
2:5.2 (39.1)
¾ÆµéµéÀÌ Èñ»ýµÇ°Å³ª ÇÏÀ§ »ý¹°ÀÌ ÁßÀçÇÑ´Ù°í ÇØ¼ ³ÊÈñ°¡ Çϳª´ÔÀÌ ±×ÀÇ ÀÚ³àµéÀ» »ç¶ûÇϵµ·Ï ¼³µæÇÑ´Ù°í »ý°¢ÇÏ´Â °ÍÀº
±×¸©µÇ´Ï, ÀÌ´Â ¡°¹Ù·Î ¾Æ¹öÁö°¡ ³ÊÈñ¸¦ »ç¶ûÇÏ´Â ±î´ßÀ̶ó.¡± ÀÌ ¾Æ¹öÁö »ç¶û¿¡ ¹ÝÀÀÇÏ¿© Çϳª´ÔÀº ³î¶ó¿î Á¶ÀýÀÚ¸¦ Àΰ£ÀÇ
Áö¼º¿¡ ±êµé¶ó°í º¸³½´Ù. Çϳª´ÔÀÇ »ç¶ûÀº º¸ÆíÀûÀ̸ç, ¡°´©±¸µçÁö ¿øÇÏ´Â ÀÚ´Â ¿Íµµ ÁÁÀ¸´Ï¶ó.¡± ±×´Â ¡°Áø¸®ÀÇ Áö½ÄÀ»
¾ò°Ô µÊÀ¸·Î ¸ðµç »ç¶÷ÀÌ ±¸¿ø¹Þ°Ô ÇϰíÀÚ ÇϽôÏ,¡± ±×´Â ¡°´©±¸µµ ¸ê¸ÁÇϱ⸦ ¿øÄ¡ ¾ÊÀ¸½Ã´Ï¶ó.¡±
| It is wrong
to think of God as being coaxed into loving his children because
of the sacrifices of his Sons or the intercession of his subordinate
creatures, "for the Father himself loves you." It is in
response to this paternal affection that God sends the marvelous
Adjusters to indwell the minds of men. God's love is universal;
"whosoever will may come." He would "have all men
be saved by coming into the knowledge of the truth." He is
"not willing that any should perish." | |
2:5.3 (39.2)
âÁ¶ÀÚµéÀº ½ÅÀÇ ¹ýÄ¢À» ¾î¸®¼®°Ô ¾î°Ü¼ »ý±â´Â Àç³ÀÇ °á°ú·ÎºÎÅÍ »ç¶÷À» ±¸ÇÏ·Á°í Á¦ÀÏ ¸ÕÀú ¾Ö¾´´Ù. Çϳª´ÔÀÇ »ç¶ûÀÇ
¼ºÁúÀº ¾Æ¹öÁö´Ù¿î ¾ÖÁ¤ÀÌ´Ù. ±×·¯¹Ç·Î °¡²û ±×´Â ¡°¿ì¸®ÀÇ ÀÌÀÍÀ» À§ÇÏ¿© ¿ì¸®¸¦ ²Ù¢¾î¼, ¿ì¸®°¡ ±×ÀÇ °Å·èÇÔÀ» ÇÔ²²
°¡Áú ¼ö ÀÖ°Ô ÇϽô϶ó.¡± ³ÊÈñÀÇ ºÒ°°Àº ½Ã·Ã ¼Ó¿¡¼µµ, ¡°¿ì¸®°¡ ¾î¶² °íÅëÀ» ¹Þ¾Æµµ ±×µµ °°ÀÌ °íÅëÀ» ¹Þ´Â´Ù¡±´Â
°ÍÀ» ±â¾ïÇÏ¿©¶ó.
| The Creators
are the very first to attempt to save man from the disastrous results
of his foolish transgression of the divine laws. God's love is by
nature a fatherly affection; therefore does he sometimes "chasten
us for our own profit, that we may be partakers of his holiness."
Even during your fiery trials remember that "in all our afflictions
he is afflicted with us." | |
2:5.4 (39.3)
Çϳª´ÔÀº ÁËÀο¡°Ô ½Å´ä°Ô Ä£ÀýÇÏ´Ù. ¹Ý¿ªÀÚµéÀÌ ¿ÇÀº ±æ·Î µ¹¾Æ¼³ ¶§, À̵éÀ» ÀÚºñ·Ó°Ô ¹Þ¾ÆµéÀ̸ç, ¡°¿ì¸®ÀÇ Çϳª´ÔÀÌ
dz¼ºÇÏ°Ô ¿ë¼ÇϽñ⠶§¹®À̶ó.¡± ¡°³ª´Â ÀÚ½ÅÀ» À§ÇÏ¿© ³ÊÈñÀÇ ¹üÁ˸¦ Áö¿ö¹ö¸®´Â ÀÚ´Ï, ³ÊÈñÀÇ Á˸¦ ±â¾ïÇÏÁö ¾Æ´ÏÇϸ®¶ó.¡±
¡°¿ì¸®°¡ Çϳª´ÔÀÇ ¾ÆµéÀ̶ó ÀÏÄÃÀ½À» ¹Þ´Ù´Ï, ¾Æ¹öÁö°¡ ¿ì¸®¸¦ ¾î¶»°Ô »ç¶ûÇÏ¿´´Â°¡ º¸¶ó.¡±
| God is divinely
kind to sinners. When rebels return to righteousness, they are mercifully
received, "for our God will abundantly pardon." "I
am he who blots out your transgressions for my own sake, and I will
not remember your sins." " ehold what manner of love the
Father has bestowed upon us that we should be called the sons of
God." | |
2:5.5 (39.4)
°á±¹, Çϳª´ÔÀÌ ¼±ÇÏ´Ù´Â °¡Àå Å« Áõ°Å¿ä Çϳª´ÔÀ» »ç¶ûÇÒ ÃÖ°íÀÇ ÀÌÀ¯´Â ¿ì¸®¿¡°Ô ±êµå´Â ¾Æ¹öÁöÀÇ ¼±¹°¡ªÁ¶ÀýÀÚ¡ªÀ̸ç,
±×´Â µÑÀÌ ¿µ¿øÈ÷ Çϳª°¡ µÇ´Â ±× ½Ã°¢À» ¾ÆÁÖ ÂüÀ»¼º ÀÖ°Ô ±â´Ù¸°´Ù. ³×°¡ ã´Â´Ù°í ÇØµµ Çϳª´ÔÀ» ã¾Æ³¾ ¼ö´Â ¾øÁö¸¸,
±êµå´Â ¿µÀÌ À̲ô´Â ´ë·Î µû¸£¸é, ÆÄ¶ó´ÙÀ̽º¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼º°ÝÀÌ °è½Å ¾Õ¿¡ ³×°¡ ¸¶Ä§³» ¼³ ¶§±îÁö, ÇÑ °ÉÀ½
ÇÑ °ÉÀ½, ÇÑ »ý¸í ÇÑ »ý¸í, ¿ìÁÖ¸¦ °ÅÄ¡°í ¶Ç ¿ìÁÖ¸¦ °ÅÃļ, ÇÑ ½Ã´ë ÇÑ ½Ã´ë, ³Ê´Â ¾î±è¾øÀÌ ¾È³»¸¦ ¹Þ´Â´Ù.
| After all,
the greatest evidence of the goodness of God and the supreme reason
for loving him is the indwelling gift of the Father-the Adjuster
who so patiently awaits the hour when you both shall be eternally
made one. Though you cannot find God by searching, if you will submit
to the leading of the indwelling spirit, you will be unerringly
guided, step by step, life by life, through universe upon universe,
and age by age, until you finally stand in the presence of the Paradise
personality of the Universal Father. | |
2:5.6 (39.5)
Àΰ£ º»¼ºÀÇ ÇѰè¿Í ¹°Áú âÁ¶ÀÇ Àå¾Ö¹°ÀÌ ³×°¡ Çϳª´ÔÀ» º¼ ¼ö ¾ø°Ô ¸¸µç´Ù°í ÇØ¼ ³×°¡ Çϳª´ÔÀ» ¿¹¹èÇÏÁö ¾Ê´Â °ÍÀº
¾ó¸¶³ª ºÎ´çÇÑ ÀÏÀΰ¡. ³Ê¿Í Çϳª´Ô »çÀÌ¿¡´Â °Ç³Ê¾ß ÇÒ ²ûÂïÇÑ °Å¸®°¡ (¹°¸®Àû °ø°£ÀÌ) ÀÖ´Ù. ¸¶Âù°¡Áö·Î, Å« ¿µÀû
Â÷À̰¡ ÀÖ¾î ´Ù¸®¸¦ ³õ¾Æ¾ß ÇÑ´Ù. ±×·¯³ª ³Ê¿Í ÆÄ¶ó´ÙÀ̽º¿¡ Çϳª´ÔÀÌ ¸ö¼Ò °è½Å ¾ÕÀ» ¹°¸®Àû¤ý¿µÀûÀ¸·Î ¶¼¾î³õ´Â °ÍÀÌ
¾Æ¹«¸® ¸¹¾Æµµ, ¸ØÃß¾î Çϳª´ÔÀÌ ³× ¾È¿¡ »ê´Ù´Â ÀÌ ¾ö¼÷ÇÑ »ç½ÇÀ» ±íÀÌ »ý°¢ÇØ º¸¾Æ¶ó. Çϳª´ÔÀº ±×ºÐ ³ª¸§´ë·Î ±×
»çÀÌ¿¡ ÀÌ¹Ì ´Ù¸®¸¦ ³õ¾Ò´Ù. ³×°¡ ¿µ¿øÇÑ ¿ìÁÖ »ý¾Ö¸¦ Ãß±¸ÇÏ´Â µ¿¾È, ³× ¾È¿¡ »ì°í ³Ê¿Í ÇÔ²² °í»ýÇ϶ó°í Çϳª´ÔÀº
½º½º·Î, ÀÚ±âÀÇ ¿µÀ» º¸³Â´Ù.
| How unreasonable
that you should not worship God because the limitations of human
nature and the handicaps of your material creation make it impossible
for you to see him. Between you and God there is a tremendous distance
(physical space) to be traversed. There likewise exists a great
gulf of spiritual differential which must be bridged; but notwithstanding
all that physically and spiritually separates you from the Paradise
personal presence of God, stop and ponder the solemn fact that God
lives within you; he has in his own way already bridged the gulf.
He has sent of himself, his spirit, to live in you and to toil with
you as you pursue your eternal universe career. | |
2:5.7 (39.6)
±×Åä·Ï À§´ëÇϰí, µ¿½Ã¿¡ ºñõÇÑ Àΰ£À» Çâ»ó½ÃŰ´Â ºÀ»ç¿¡ ±×·¸°Ô »ç¶ûÀ¸·Î Çå½ÅÇÏ´Â ºÐÀ» ¿¹¹èÇÏ´Â °ÍÀÌ ³ª´Â ½±°íµµ
Áñ°Ì´Ù. ±×·¸°Ô âÁ¶·Â°ú ÅëÁ¦·ÂÀÌ ¸·°Çϰí, ±×·¡µµ ¿ÏÀüÈ÷ ¼±Çϰí, ±×Åä·Ï Ãæ½ÇÈ÷ ¿ì¸®¸¦ Ç×»ó º¸È£ÇÏ´Â ÀÚ¾Ö½ÉÀ» º¸ÀÌ´Â
ºÐÀ» ³ª´Â ÀÚ¿¬È÷ »ç¶ûÇÏ°Ô µÈ´Ù. ±×·¸°Ô À§´ëÇÏ°í ¸·°ÇÏÁö ¾Ê´õ¶óµµ, Çϳª´ÔÀÌ ¼±Çϰí ÀÚºñ·Ó±â¸¸ ÇÏ´Ù¸é, ³ª´Â ¾Æ¸¶
¶È°°ÀÌ Çϳª´ÔÀ» »ç¶ûÇϸ®¶ó »ý°¢ÇÑ´Ù. Çϳª´ÔÀÇ ³î¶ó¿î ¼Ó¼ºÀ» ÀνÄÇϱ⠶§¹®ÀÌ ¾Æ´Ï¶ó, ±×ÀÇ ¼ºÇ° ¶§¹®¿¡ ¿ì¸® ¸ðµÎ°¡
¾Æ¹öÁö¸¦ ´õ¿í »ç¶ûÇÑ´Ù.
| I find it
easy and pleasant to worship one who is so great and at the same
time so affectionately devoted to the uplifting ministry of his
lowly creatures. I naturally love one who is so powerful in creation
and in the control thereof, and yet who is so perfect in goodness
and so faithful in the loving-kindness which constantly overshadows
us. I think I would love God just as much if he were not so great
and powerful, as long as he is so good and merciful. We all love
the Father more because of his nature than in recognition of his
amazing attributes. | |
2:5.8 (39.7)
°ø°£ ¿ìÁÖÀÇ ÁøÈ¿¡ º»·¡ ÀÖ´Â ´Ù¾çÇÑ ½Ã°£ ¼¼°èÀÇ ¾î·Á¿òÀ» À̱â·Á°í ¾ÆÁÖ ¿ë°¨È÷ ÅõÀïÇϴ âÁ¶ ¾Æµé°ú ±× ÇÏÀ§ ÇàÁ¤°¡µéÀ»
°üÂûÇÒ ¶§, ¿ìÁÖÀÇ ÀÌ ÀÛÀº ÅëÄ¡Àڵ鿡°Ô ³»°¡ Å©°í ±íÀº ¾ÖÁ¤À» °¡Á³À½À» ³ª´Â ¹ß°ßÇÑ´Ù. °á±¹, ±× ¿µ¿ªÀÇ ÇÊ»çÀÚ¸¦
Æ÷ÇÔÇØ¼ ¿ì¸® ¸ðµÎ°¡, ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ½ÅÀ̵ç Àΰ£ÀÌµç ¸ðµç ´Ù¸¥ Á¸À縦 »ç¶ûÇÑ´Ù°í »ý°¢Çϴµ¥, ÀÌ ¼º°ÝÀÚµéÀÌ ÂüÀ¸·Î
¿ì¸®¸¦ »ç¶ûÇÔÀ» ±ú´Ý±â ¶§¹®ÀÌ´Ù. »ç¶ûÇϴ üÇèÀº, ´ëü·Î, »ç¶û¹Þ´Â üÇè¿¡ ´ëÇÑ Á÷Á¢ ¹ÝÀÀÀÌ´Ù. Çϳª´ÔÀÌ ³ª¸¦ »ç¶ûÇÔÀ»
¾Ë°í ÀÖÀ¸´Ï, ºñ·Ï Çϳª´ÔÀÌ ÃÖ»ó¤ý±Ã±Ø¤ýÀý´ë¼º°ú °°Àº ÀÌ ¸ðµç ¼Ó¼ºÀ» ¹þ¾î¹ö¸°´Ù ÇÏ´õ¶óµµ, ³ª´Â °è¼Ó ±×¸¦ Áö±ØÈ÷
»ç¶ûÇÒ °ÍÀÌ´Ù.
| When I observe
the Creator Sons and their subordinate administrators struggling
so valiantly with the manifold difficulties of time inherent in
the evolution of the universes of space, I discover that I bear
these lesser rulers of the universes a great and profound affection.
After all, I think we all, including the mortals of the realms,
love the Universal Father and all other beings, divine or human,
because we discern that these personalities truly love us. The experience
of loving is very much a direct response to the experience of being
loved. Knowing that God loves me, I should continue to love him
supremely, even though he were divested of all his attributes of
supremacy, ultimacy, and absoluteness. | |
2:5.9 (40.1)
ÇöÀç, ±×¸®°í ¿µ¿øÇÑ ½Ã´ëÀÇ ³¡¾ø´Â ¿µ¿ª¿¡ µÎ·ç, ¾Æ¹öÁöÀÇ »ç¶ûÀº ¿ì¸®¸¦ µû¶ó¿Â´Ù. ³ÊÈñ°¡ Çϳª´ÔÀÇ »ç¶ûÇÏ´Â ¼ºÇ°À»
±íÀÌ »ý°¢ÇÒ ¶§, ±× »ç¶û¿¡ ´ëÇÏ¿© ÀΰÝÀÚÀÇ ´ç¿¬ÇÏ°íµµ ÀÚ¿¬½º·¯¿î ¹ÝÀÀÀº Çϳª ¹Û¿¡ ¾ø´Ù: ³ÊÈñ´Â °¥¼ö·Ï ´õ Á¶¹°ÁÖ¸¦
»ç¶ûÇÏ°Ô µÉ ÅÍÀ̰í, ¾î¸°¾ÆÀ̰¡ ¶¥¿¡¼ ºÎ¸ð¿¡°Ô ÁÖ´Â °Í°ú ºñ½ÁÇÑ »ç¶ûÀ» Çϳª´Ô²² ¹ÙÄ¡°Ô µÉ °ÍÀÌ´Ù. ¿Ö³ÄÇϸé, ÁøÁ¤ÇÑ
¾Æ¹öÁö, ÂüµÈ ¾Æ¹öÁö´Â, ¾Æ¹öÁö·Î¼ ¾ÆÀ̵éÀ» »ç¶ûÇϸç, ¸¶Âù°¡Áö·Î ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ±×°¡ âÁ¶ÇÑ ¾ÆµéµþÀ» »ç¶ûÇϰí,
¾ðÁ¦±îÁö³ª ±×µéÀÇ º¹Áö¸¦ Ãß±¸Çϱ⠶§¹®ÀÌ´Ù.
| The Father's
love follows us now and throughout the endless circle of the eternal
ages. As you ponder the loving nature of God, there is only one
reasonable and natural personality reaction thereto: You will increasingly
love your Maker; you will yield to God an affection analogous to
that given by a child to an earthly parent; for, as a father, a
real father, a true father, loves his children, so the Universal
Father loves and forever seeks the welfare of his created sons and
daughters. | |
2:5.10 (40.2)
±×·¯³ª Çϳª´ÔÀÇ »ç¶ûÀº, ÃѸíÇÏ°í ¸Ö¸® ³»´Ùº¸´Â, ºÎ¸ðÀÇ »ç¶ûÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¿ÏÀüÇÑ ¼ºÇ°ÀÌ Áö´Ñ ½Å´Ù¿î ÁöÇý¿Í
¸ðµç ´Ù¸¥ ¹«ÇÑÇÑ Æ¯Â¡°ú Á¶ÈµÇ¾î, ½ÅÀÇ »ç¶ûÀÌ ÀÛ¿ëÇÑ´Ù. Çϳª´ÔÀº »ç¶ûÀÌÁö¸¸, »ç¶ûÀÌ Çϳª´ÔÀº ¾Æ´Ï´Ù. »ý°¢ Á¶ÀýÀÚÀÇ
¼ö¿©¿¡¼ ½ÅÀÌ ÇÊ»ç Á¸À縦 »ç¶ûÇÏ´Â °¡Àå Å« Ç¥ÇöÀ» ÁöÄѺ¼ ¼ö ÀÖÁö¸¸, ³ÊÈñ°¡ ¹Þ´Â ¾Æ¹öÁö »ç¶ûÀ» °¡Àå Å©°Ô °è½ÃÇÑ
°ÍÀº ¹Ì°¡¿¤ ¾ÆµéÀÌ ¶¥¿¡¼ ÀÌ»ó(ìµßÌ)ó·³ ¿µÀû ÀÏ»ýÀ» »ì¾Ò´ø ¼ö¿© »ý¸í¿¡¼ ³ªÅ¸³´Ù. Çϳª´ÔÀÇ »ç¶ûÀ» °¢ Àΰ£ È¥¿¡°Ô
°³ÀÎÀûÀ¸·Î ÁÖ´Â ºÐÀº ¾È¿¡ ±êµå´Â Á¶ÀýÀÚÀÌ´Ù.
| But the love
of God is an intelligent and farseeing parental affection. The divine
love functions in unified association with divine wisdom and all
other infinite characteristics of the perfect nature of the Universal
Father. God is love, but love is not God. The greatest manifestation
of the divine love for mortal beings is observed in the bestowal
of the Thought Adjusters, but your greatest revelation of the Father's
love is seen in the bestowal life of his Son Michael as he lived
on earth the ideal spiritual life. It is the indwelling Adjuster
who individualizes the love of God to each human soul. | |
2:5.11 (40.3)
»ç¶ûÀ̶ó´Â ³¹¸», Àΰ£Àû »ó¡À» ÀÌ¿ëÇÏ¿©, ÇÏ´Ã ¾Æ¹öÁö°¡ ¿ìÁÖÀÇ Àڳ࿡°Ô ǰ´Â ½ÅÀÇ ¾ÖÁ¤À» ¹¦»çÇ϶ó°í °¿ä¹ÞÀ¸´Ï ³ª´Â
À̵û±Ý °ÅÀÇ ºñ¸í(ÝèÙ°)ÀÌ ³ª¿Ã Áö°æÀÌ´Ù. ÀÌ ¿ë¾î´Â Á¸°æÇϰí Çå½ÅÇÏ´Â ÇÊ»çÀÚÀÇ °ü°è¸¦ ³ªÅ¸³»´Â, »ç¶÷ÀÇ °¡Àå ³ôÀº
°³³äÀ» ¶æÇÏÁö¸¸, ¿ÂÅë Àú¿Çϰí ÀüÇô ºÎÀû´çÇÑ Çã´ÙÇÑ Àΰ£ °ü°è¸¦ Ç¥½ÃÇÏ´Â ÀÏÀÌ ¾ÆÁÖ ºó¹øÇϱ⠶§¹®¿¡, ¾î¶² Ç¥ÇöÀ»
ºô¸®´õ¶óµµ, »ì¾Æ °è½Å Çϳª´ÔÀÌ ¿ìÁÖÀÇ Àΰ£¿¡°Ô ǰ´Â ºñÇÒ ¼ö ¾ø´Â ¾ÖÁ¤À» °¡¸®Å°´Â µ¥ °°Àº Ç¥ÇöÀ» ¾²´Â °ÍÀº ºÎ´çÇÏ´Ù!
ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁöÀÇ ½Å´Ù¿î ¾ÖÁ¤ÀÇ ÂüµÈ ¼ºÁú°ú Áö±ØÈ÷ ¾Æ¸§´Ù¿î Àǹ̸¦ Àΰ£ÀÇ ¸Ó¸®¿¡ ÀüÇÒ ³¹¸», ´õÇÒ ³ªÀ§ ¾ø°í ²À
¸Â´Â ¸î °¡Áö ³¹¸»À» ³»°¡ ¾µ ¼ö ¾øÀ¸´Ï ¾ó¸¶³ª À¯°¨Àΰ¡!
| At times I
am almost pained to be compelled to portray the divine affection
of the heavenly Father for his universe children by the employment
of the human word symbol love. This term, even though it does connote
man's highest concept of the mortal relations of respect and devotion,
is so frequently designative of so much of human relationship that
is wholly ignoble and utterly unfit to be known by any word which
is also used to indicate the matchless affection of the living God
for his universe creatures! How unfortunate that I cannot make use
of some supernal and exclusive term which would convey to the mind
of man the true nature and exquisitely beautiful significance of
the divine affection of the Paradise Father. | |
2:5.12 (40.4)
°³ÀÎÀûÀ¸·Î ´ëÇÏ´Â Çϳª´ÔÀÇ »ç¶ûÀ» »ç¶÷ÀÌ ±ú´ÝÁö ¸øÇÒ ¶§, Çϳª´ÔÀÇ ³ª¶ó´Â ´ÜÁö ¼±ÇÑ ³ª¶ó°¡ µÉ »ÓÀÌ´Ù. ½ÅÀÇ ¼ºÁúÀÌ
¹«ÇÑÈ÷ ÅëÀϵǾî ÀÖ±â´Â ÇØµµ, »ç¶ûÀº Çϳª´ÔÀÌ Àΰ£°ú Ä£È÷ °¡Áö´Â ¸ðµç ±³·ù¿¡ Áö¹èÀû Ư¡ÀÌ´Ù.
| When man loses
sight of the love of a personal God, the kingdom of God becomes
merely the kingdom of good. Notwithstanding the infinite unity of
the divine nature, love is the dominant characteristic of all God's
personal dealings with his creatures. |
2:6.1 (40.5) ¿ì¸®´Â ¹°¸®Àû ¿ìÁÖ¿¡¼ ½ÅÀÇ ¾Æ¸§´Ù¿òÀ» º¼ ¼öµµ ÀÖ°í, ÁöÀû ¼¼°è¿¡¼ ¿µ¿øÇÑ Áø¸®¸¦ Çì¾Æ¸±Áöµµ ¸ð¸£Áö¸¸, Çϳª´ÔÀÇ ¼±ÇϽÉÀº °³ÀÎÀÌ Á¾±³Àû üÇèÀ» °¡Áö´Â ¿µÀû ¼¼°è¿¡¼ ¹ß°ßµÈ´Ù. Á¾±³ÀÇ Âü º»ÁúÀº Çϳª´ÔÀÌ ¼±ÇϽÉÀ» ¹Ï°í ÀÇÁöÇÏ´Â °ÍÀÌ´Ù. öÇп¡¼ Çϳª´ÔÀº À§´ëÇϰí Àý´ëÀûÀÏ ¼ö ÀÖ°í, ¾Æ´Ï ¾î¶»°Ôµç ÃѸíÇÏ°í °³ÀÎÀûÀ¸·Î ´ëÇÒ ¼ö ÀÖÁö¸¸, Á¾±³¿¡ ÀÖ´Â Çϳª´ÔÀº ¶ÇÇÑ µµ´ö¼ºÀÌ ÀÖ°í ¼±ÇØ¾ß ÇÑ´Ù. »ç¶÷Àº Çϳª´ÔÀÌ Å©´Ù°í µÎ·Á¿öÇÒÁö ¸ð¸£Áö¸¸, ¼±ÇÑ Çϳª´ÔÀ̶ó¾ß ¹Ï°í »ç¶ûÇÑ´Ù. Çϳª´ÔÀÇ ÀÌ ¼±ÇϽÉÀº Çϳª´Ô ¼º°ÝÀÇ ÀϺÎÀ̰í, ÀÌ ¼±ÀÇ Ãæ¸¸ÇÑ °è½Ã´Â ¿À·ÎÁö ¹Ï´Â Çϳª´ÔÀÇ ¾ÆµéµéÀÌ ¸ö¼Ò °Þ´Â Á¾±³Àû üÇè¿¡¼ ³ªÅ¸³´Ù. | 6. The Goodness of God In the physical universe we may see the divine beauty, in the intellectual world we may discern eternal truth, but the goodness of God is found only in the spiritual world of personal religious experience. In its true essence, religion is a faith-trust in the goodness of God. God could be great and absolute, somehow even intelligent and personal, in philosophy, but in religion God must also be moral; he must be good. Man might fear a great God, but he trusts and loves only a good God. This goodness of God is a part of the personality of God, and its full revelation appears only in the personal religious experience of the believing sons of God. | |
2:6.2 (40.6)
Á¾±³´Â ¿µÀû ¼ºÁúÀ» °¡Áø ÃÊ¿ù ¼¼°è°¡ Àΰ£ ¼¼°èÀÇ ±Ùº»Àû Çʿ並 ÀνÄÇÏ°í ±×¿¡ ¹Î°¨ÇÏ´Ù´Â °ÍÀ» ¾Ï½ÃÇÑ´Ù. ÁøÈµÈ Á¾±³´Â
À±¸®°¡ ÀÖ°Ô µÉÁö ¸ð¸£Áö¸¸, ¿ÀÁ÷ °è½ÃµÈ Á¾±³°¡ ÂüÀ¸·Î, ¿µÀûÀ¸·Î µµ´ö¼ºÀÌ ÀÖ°Ô µÈ´Ù. Çϳª´ÔÀÌ ÀÓ±Ý´Ù¿î µµ´öÀ» ÁöŰ´Â
½ÅÀ̶ó´Â ¿À·¡ µÈ °³³äÀ», ¿¹¼ö´Â ºÎ¸ð ÀÚ½Ä °ü°è¿¡¼ »ý±â´Â Ä£¹ÐÇÑ °¡Á· µµ´öÀÇ ¼öÁØ, ´ë´ÜÈ÷ °¨µ¿ÀûÀÎ ¼öÁرîÁö ¿Ã·Á³õ¾ÒÀ¸¸ç,
ÇÊ»çÀÚÀÇ Ã¼Çè¿¡¼ À̺¸´Ù ´õ ºÎµå·´°í ¾Æ¸§´Ù¿î °ü°è´Â ¾ø´Ù.
| Religion implies
that the superworld of spirit nature is cognizant of, and responsive
to, the fundamental needs of the human world. Evolutionary religion
may become ethical, but only revealed religion becomes truly and
spiritually moral. The olden concept that God is a Deity dominated
by kingly morality was upstepped by Jesus to that affectionately
touching level of intimate family morality of the parent-child relationship,
than which there is none more tender and beautiful in mortal experience.
| |
2:6.3 (41.1)
¡°Çϳª´ÔÀÌ ³ÑÄ¡°Ô ¼±ÇÑ °ÍÀº À߸øÇÏ´Â »ç¶÷À» ´µ¿ìÄ¡°Ô ÇÏ´À´Ï¶ó.¡± ¡°¸ðµç ÁÁÀº Àç´É, ¸ðµç ¿ÏÀüÇÑ Àç´ÉÀº ºûÀÇ ¾Æ¹öÁö·ÎºÎÅÍ
³»·Á¿À´À´Ï¶ó.¡± ¡°Çϳª´ÔÀº ¼±Çϸç, ±×´Â »ç¶÷ÀÇ È¥ÀÌ ¿µ¿øÈ÷ ½¯ ¾È½Äó·Î´Ù.¡± ¡°ÁÖ Çϳª´ÔÀº ÀÚºñ·Ó°í ÀºÇý·Î¿ì´Ï¶ó.
¿À·¡ Âü°í ³ÑÄ¡°Ô ¼±Çϰí Áø½ÇÇϵµ´Ù.¡± ¡°ÁÖÀÇ ¼±ÇÔÀ» ¸Àº¸°í ´«À¸·Î º¼Áö¾î´Ù! ±×¸¦ ½Å·ÚÇÏ´Â »ç¶÷Àº º¹ÀÌ ÀÖµµ´Ù.¡±
¡°Çϳª´ÔÀº ÀºÇý·Ó°í µ¿Á¤½ÉÀÌ °¡µæÇϵµ´Ù. ±×´Â ±¸¿øÀÇ Çϳª´ÔÀ̷δÙ.¡± ¡°¸¶À½ÀÌ »óÇÑ ÀÚ¸¦ Ä¡·áÇϰí, È¥ÀÇ »óó¸¦ °íÄ¡½Ãµµ´Ù.
±×´Â »ç¶÷¿¡°Ô Àü´ÉÇÑ ÈÄ¿øÀÚÀ̷δÙ.¡±
| The "richness
of the goodness of God leads erring man to repentance." "Every
good gift and every perfect gift comes down from the Father of lights."
"God is good; he is the eternal refuge of the souls of men."
"The Lord God is merciful and gracious. He is long-suffering
and abundant in goodness and truth." "Taste and see that
the Lord is good! Blessed is the man who trusts him." "The
Lord is gracious and full of compassion. He is the God of salvation."
"He heals the brokenhearted and binds up the wounds of the
soul. He is man's all-powerful benefactor." | |
2:6.4 (41.2)
Çϳª´ÔÀ» ¿ÕÀÌÀÚ ÀçÆÇ°üÀ¸·Î º¸´Â °³³äÀº ³ôÀº µµ´ö ±âÁØÀ» À°¼ºÇϰí ÇÑ Áý´ÜÀ¸·Î¼ ¹ýÀ» Á¸ÁßÇÏ´Â ¹ÎÁ·À» ¸¸µé¾úÁö¸¸,
ÀÌ °³³äÀº ½Ã°£ ¼¼°è¿Í ¿µ¿ø ¼Ó¿¡¼ ±×°¡ ¾î¶² ÁöÀ§¸¦ °¡Á³´Â°¡¿¡ ´ëÇÏ¿© °³º° ½ÅÀÚ¸¦ µüÇÑ ºÒ¾ÈÇÑ Ã³Áö¿¡ ¹ö·ÁµÎ¾ú´Ù.
ÈıâÀÇ È÷ºê¸® ¼±ÁöÀÚµéÀº Çϳª´ÔÀÌ À̽º¶ó¿¤ÀÇ ¾Æ¹öÁö¶ó°í ¼±Æ÷Çß°í, ¿¹¼ö´Â Çϳª´ÔÀÌ °¢ »ç¶÷ÀÇ ¾Æ¹öÁö¶ó´Â °ÍÀ» µå·¯³Â´Ù.
¿¹¼öÀÇ ÀÏ»ýÀº ÇÊ»çÀÚÀÇ Çϳª´Ô °³³ä Àüü¸¦ ÃÊ¿ùÀûÀ¸·Î ºñÃçÁÖ¾ú´Ù. Àڱ⸦ ÀØ´Â °ÍÀº ºÎ¸ðÀÇ »ç¶û¿¡ º»·¡ºÎÅÍ ÀÖ´Ù.
Çϳª´ÔÀº ¾Æ¹öÁöó·³ »ç¶ûÇÏ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¾Æ¹öÁö·Î¼ »ç¶ûÇÑ´Ù. ±×´Â ¿ìÁÖÀÇ ¾î¶² ¼º°ÝÀÚ¿¡°Ôµµ ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁöÀÌ´Ù.
| The concept
of God as a king-judge, although it fostered a high moral standard
and created a law-respecting people as a group, left the individual
believer in a sad position of insecurity respecting his status in
time and in eternity. The later Hebrew prophets proclaimed God to
be a Father to Israel; Jesus revealed God as the Father of each
human being. The entire mortal concept of God is transcendently
illuminated by the life of Jesus. Selflessness is inherent in parental
love. God loves not like a father, but as a father. He is the Paradise
Father of every universe personality. | |
2:6.5 (41.3)
Çϳª´ÔÀÌ ¿Ã¹Ù¸£½ÉÀº ±×°¡ ¿ìÁÖÀÇ µµ´ö ¹ýÄ¢ÀÇ ±Ù¿øÀÓÀ» ¾Ï½ÃÇÑ´Ù. Áø¸®´Â Çϳª´ÔÀÌ °è½ÃÀÚ¿ä, ¼±»ýÀÓÀ» º¸¿©ÁØ´Ù. ±×·¯³ª
»ç¶ûÀº ¾ÖÁ¤À» ÁÖ°í »ç¶ûÀ» °¥¸ÁÇϸç, ºÎ¸ð¿Í ÀÚ½Ä »çÀÌ¿¡ Á¸ÀçÇÏ´Â ±×·¯ÇÑ ºÐº° Àִ ģ±³¸¦ ã´Â´Ù. ¿Ã¹Ù¸§Àº ½Å´Ù¿î
»ý°¢ÀÏÁö ¸ð¸£Áö¸¸, »ç¶ûÀº ¾Æ¹öÁöÀÇ ÅµµÀÌ´Ù. Çϳª´ÔÀÇ ¿Ã¹Ù¸§ÀÌ ÇÏ´Ã ¾Æ¹öÁöÀÇ »ç½É ¾ø´Â »ç¶û°ú ¾ç¸³ÇÒ ¼ö ¾ø´Ù´Â
±×¸©µÈ ÃßÃøÀº, ½ÅÀÇ ¼ºÇ°ÀÌ ÅëÀϵÇÁö ¾Ê¾Ò´Ù°í ¹Ì¸® ÀüÁ¦(îñð«)Çϸç, ¼ÓÁË(áÛñª) ±³¸®¸¦ °øµé¿© ´Ùµë´Â ±æ·Î ¹Ù·Î
À̲ø¾ú´Âµ¥, ÀÌ ±³¸®´Â Çϳª´ÔÀÇ ÅëÀϼº°ú ÀÚÀ¯ ÀÇÁö, ÀÌ µÎ °¡Áö¿¡ ´ëÇÑ Ã¶ÇÐÀû °ø°ÝÀÌ´Ù.
| Righteousness
implies that God is the source of the moral law of the universe.
Truth exhibits God as a revealer, as a teacher. But love gives and
craves affection, seeks understanding fellowship such as exists
between parent and child. Righteousness may be the divine thought,
but love is a father's attitude. The erroneous supposition that
the righteousness of God was irreconcilable with the selfless love
of the heavenly Father, presupposed absence of unity in the nature
of Deity and led directly to the elaboration of the atonement doctrine,
which is a philosophic assault upon both the unity and the free-willness
of God. | |
2:6.6 (41.4)
¾ÖÁ¤ÀÌ ¸¹Àº, ÇÏ´Ã ¾Æ¹öÁöÀÇ ¿µÀº ¶¥¿¡ ÀÖ´Â ÀÚ³àµé ¾È¿¡ ±êµé¸ç ±×´Â¡ªÇÑÆíÀ¸·Î ÀÀº¸¸¦ ãÀ¸¸é¼ ÇÑÆíÀ¸·Î ÀÚºñ·Î¿î¡ªºÐ¿µÈ
¼º°ÝÀÚ°¡ ¾Æ´Ï´Ù. ±×ÀÇ ÀºÇý³ª ¿ë¼¸¦ ¾ò±â À§ÇÏ¿© ÁßÀçÀÚ°¡ ÇÊ¿äÇÏÁöµµ ¾Ê´Ù. ½ÅÀÇ ¿Ã¹Ù¸§Àº ¾öÁßÈ÷ ó¹úÇÏ´Â ÀÀº¸¿¡
Áö¹èµÇÁö ¾Ê´Â´Ù. ¾Æ¹öÁöÀÎ Çϳª´ÔÀº ÀçÆÇ°ü Çϳª´ÔÀ» ÃÊ¿ùÇÑ´Ù.
| The affectionate
heavenly Father, whose spirit indwells his children on earth, is
not a divided personality¦¡one of justice and one of mercy¦¡neither
does it require a mediator to secure the Father's favor or forgiveness.
Divine righteousness is not dominated by strict retributive justice;
God as a father transcends God as a judge. | |
2:6.7 (41.5)
Çϳª´ÔÀº °áÄÚ °Ý³ëÇϰųª, º¹¼ö½ÉÀÌ °¡µæÇϰųª, ¼ºÀ» ³»Áö ¾Ê´Â´Ù. Çϳª´ÔÀÇ ÀÚºñ°¡ °ÅºÎµÇ¾úÀ» ¶§ ÀÀº¸°¡ ±× ÀÚºñ¸¦
Á¶ÀýÇϰí, ÈçÈ÷ ÁöÇý°¡ ±×ÀÇ »ç¶ûÀ» ÀýÁ¦ÇÏ´Â °ÍÀÌ Âü¸»ÀÌ´Ù. ±×°¡ ¿Ã¹Ù¸§À» »ç¶ûÇÏ´Â °ÍÀº ±×¸¸Å Á˸¦ ¹Ì¿öÇÏ´Â °ÍÀ¸·Î
³ªÅ¸³¯ ¼ö¹Û¿¡ ¾ø´Ù. ¾Æ¹öÁö´Â ¸ð¼øµÈ ¼º°ÝÀÌ ¾Æ´Ï¸ç, ½ÅÀÇ ÅëÀϼºÀº ¿ÏÀüÇÏ´Ù. Çϳª´Ô°ú µ¿À§¿¡ ÀÖ´Â ÀÚµéÀÌ ¿µ¿øÇÑ
µ¶ÀÚ¼ºÀÌ Àִµ¥µµ, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¾È¿¡´Â Àý´ëÀû ÅëÀÏÀÌ ÀÖ´Ù.
| God is never
wrathful, vengeful, or angry. It is true that wisdom does often
restrain his love, while justice conditions his rejected mercy.
His love of righteousness cannot help being exhibited as equal hatred
for sin. The Father is not an inconsistent personality; the divine
unity is perfect. In the Paradise Trinity there is absolute unity
despite the eternal identities of the co-ordinates of God. | |
2:6.8 (41.6)
Çϳª´ÔÀº ÁËÀÎÀ» »ç¶ûÇϰí Á˸¦ ¹Ì¿öÇÑ´Ù. ÀÌ·¯ÇÑ ¸»Àº öÇÐÀûÀ¸·Î Âü¸»ÀÌÁö¸¸, Çϳª´ÔÀº ÃÊ¿ù ¼º°ÝÀÚ¿ä, ¼º°ÝÀÚ´Â ´Ù¸¥
¼º°ÝÀÚ¸¦ »ç¶ûÇÏ°í ¹Ì¿öÇÒ ¼ö ÀÖÀ» µû¸§ÀÌ´Ù. ÁË´Â ÀΰÝÀÚ°¡ ¾Æ´Ï´Ù. Çϳª´ÔÀÌ ÁËÀÎÀ» »ç¶ûÇÏ´Â °ÍÀº, ±×°¡ (¿µ¿øÀÇ
ÀáÀ缺À» °¡Áø) ÀÎ°Ý ½ÇüÀ̱⠶§¹®ÀÌ¿ä, ÇÑÆí ÁË¿¡ ´ëÇÏ¿© Çϳª´ÔÀÌ »ç»ç·Î¿î ŵµ¸¦ ÃëÇÏÁö ¾Ê´Â °ÍÀº, Á˰¡ ¿µÀû
½Çü°¡ ¾Æ´Ï¿ä, ÁË´Â ÀΰÝÀÌ ¾ø±â ¶§¹®ÀÌ´Ù. µû¶ó¼ Çϳª´ÔÀÇ ÀÀº¸´Â ÁËÀÇ Á¸À縦 ÀνÄÇÒ »ÓÀÌ´Ù. Çϳª´ÔÀÇ »ç¶ûÀº ÁËÀÎÀ»
±¸¿øÇϰí, Çϳª´ÔÀÇ ¹ýÀº Á˸¦ ¾ø¾Ö¹ö¸°´Ù. ÇÊ»çÀÚÀÇ Áö¼ºÀÌ ±×¿¡°Ô ±êµå´Â ¿µ Á¶ÀýÀÚ¿Í ¿ÏÀüÈ÷ ÇÑ ÆíÀÌ µÉÁö ¸ð¸£´Â
¹Ù¿Í °°ÀÌ, ¹Ù·Î ±× ÁËÀÎÀÌ ¶ÇÇÑ ¸¶Ä§³» ¿ÂÅë ÁË¿Í ÇÑ ÆíÀÌ µÉ ¶§, ÀÌ ½Å´Ù¿î ¼ºÇ°ÀÇ Åµµ°¡ º¯ÇÏ´Â µíÀÌ º¸ÀδÙ.
ÀÌ·¸°Ô ÁËÀÇ ÆíÀÌ µÇ´Â ÇÊ»çÀÚ´Â ÀüÀûÀ¸·Î ºñ¿µÀû ¼ºÇ°ÀÌ µÇ°í (µû¶ó¼ ¸ö¼Ò ºñÇö½ÇÀÌ µÇ°í), ±Ã±Ø¿¡ Á¸ÀçÀÇ ¸»¼Ò¸¦
¸Àº¸°Ô µÈ´Ù. Á¡ÁøÀûÀ¸·Î Çö½ÇÀÌ µÇ°í °¥¼ö·Ï ¿µ´ä°Ô º¯ÈµÇ´Â ¿ìÁÖ¿¡¼, ºñÇö½Ç¼ºÀº, ¾Æ´Ï ºÒ¿ÏÀüÇÑ Àΰ£ ¼ºÇ°µµ, ¾ðÁ¦±îÁö³ª
Á¸ÀçÇÒ ¼ö´Â ¾ø´Ù.
| God loves the
sinner and hates the sin: such a statement is true philosophically,
but God is a transcendent personality, and persons can only love
and hate other persons. Sin is not a person. God loves the sinner
because he is a personality reality (potentially eternal), while
towards sin God strikes no personal attitude, for sin is not a spiritual
reality; it is not personal; therefore does only the justice of
God take cognizance of its existence. The love of God saves the
sinner; the law of God destroys the sin. This attitude of the divine
nature would apparently change if the sinner finally identified
himself wholly with sin just as the same mortal mind may also fully
identify itself with the indwelling spirit Adjuster. Such a sin-identified
mortal would then become wholly unspiritual in nature (and therefore
personally unreal) and would experience eventual extinction of being.
Unreality, even incompleteness of creature nature, cannot exist
forever in a progressingly real and increasingly spiritual universe.
| |
2:6.9 (42.1)
¼º°ÝÀÚÀÇ ¼¼°è¿Í ¾ó±¼À» ¸¶ÁÖ ´ëÇϸé, Çϳª´ÔÀÌ »ç¶ûÇÏ´Â ¼º°ÝÀÚÀÎ °ÍÀÌ ¹àÇôÁø´Ù. ¿µÀû ¼¼°è¸¦ ¸¶ÁÖ º¸¸é, Çϳª´ÔÀº
Ä£È÷ º£Çª´Â »ç¶ûÀÌ¿ä, Á¾±³Àû üÇè¿¡¼´Â Çϳª´ÔÀÌ ÀÌ µÎ °¡ÁöÀÌ´Ù. »ç¶ûÀº Çϳª´ÔÀÌ ¶æÇÏ´Â ÀÇÁö¸¦ È®ÀÎÇÑ´Ù. Çϳª´ÔÀÇ
¼±ÇϽÉÀº ½ÅÀÇ ÀÚÀ¯ ÀÇÁö¿¡, °ð »ç¶ûÇϰí ÀÚºñ¸¦ º£Ç®°í, ÂüÀ»¼ºÀ» º¸ÀÌ°í ¿ë¼¸¦ º£Çª´Â º¸ÆíÀû ¼ºÇâ¿¡, ±âÃʸ¦ µÐ´Ù.
| Facing the
world of personality, God is discovered to be a loving person; facing
the spiritual world, he is a personal love; in religious experience
he is both. Love identifies the volitional will of God. The goodness
of God rests at the bottom of the divine free-willness¦¡the universal
tendency to love, show mercy, manifest patience, and minister forgiveness.
|
2:7.1 (42.2) ¸ðµç À¯ÇÑÇÑ Áö½Ä°ú Àΰ£ÀÇ ±ú´ÞÀ½Àº »ó´ëÀûÀÎ °ÍÀÌ´Ù. ³ôÀº ±Ù¿ø¿¡¼ ¾ò¾ú´Ù ÇÏ´õ¶óµµ Áö½Ä°ú Á¤º¸´Â »ó´ëÀûÀ¸·Î ¿Ïº®Çϰí, Áö¿ª ¾È¿¡¼ Á¤È®Çϰí, °³ÀÎÀûÀ¸·Î ÂüÀÏ »ÓÀÌ´Ù. | 7. Divine Truth and Beauty All finite knowledge and creature understanding are relative. Information and intelligence, gleaned from even high sources, is only relatively complete, locally accurate, and personally true. | |
2:7.2 (42.3)
¹°¸®Àû »ç½ÇÀº »ó´çÈ÷ È®°íÇÏÁö¸¸, Áø¸®´Â ¿ìÁÖÀÇ Ã¶Çп¡¼ »ì¾Æ ÀÖ°í À¯¿¬ÇÑ ¿ä¼ÒÀÌ´Ù. ÁøÈÇÏ´Â ÀΰÝÀÚµéÀÇ ÀÇ»ç(ëòÞÖ)
¼ÒÅëÀº °Ü¿ì ºÎºÐÀûÀ¸·Î Çö¸íÇϰí, »ó´ëÀûÀ¸·Î ÂüµÉ »ÓÀÌ´Ù. ÀΰÝÀÚµéÀº ¿ÀÁ÷ üÇèÀÌ ¹ÌÄ¡´Â µ¥±îÁö¸¸ È®½ÅÇÒ ¼ö ÀÖ´Ù.
ÇÑ °÷¿¡¼ ÀüÀûÀ¸·Î ÂüÀÎ µíÇÑ °ÍÀÌ ´Ù¸¥ âÁ¶ ±¸¿ª¿¡¼´Â ¿ÀÁ÷ »ó´ëÀûÀ¸·Î ÂüÀÏ ¼öµµ ÀÖ´Ù.
| Physical facts
are fairly uniform, but truth is a living and flexible factor in
the philosophy of the universe. Evolving personalities are only
partially wise and relatively true in their communications. They
can be certain only as far as their personal experience extends.
That which apparently may be wholly true in one place may be only
relatively true in another segment of creation. | |
2:7.3 (42.4)
½Å¼ºÇÑ Áø¸®, ÃÖÁ¾ÀÇ Áø¸®´Â º¯Ä¡ ¾Ê°í º¸Æí¼ºÀÌ ÀÖÁö¸¸, ¿©·¯ ±¸Ã¼¿¡¼ ¿Â ¼ö¸¹Àº °³ÀÎÀÌ ¸»ÇÏ´Ù½ÃÇÇ, ¿µÀû ÀÏ¿¡ °üÇÑ
À̾߱â´Â, Áö½ÄÀÇ »ó´ëÀû ¿Ïº®¼º ¶§¹®¿¡, ±×¸®°í ±× °³ÀÎÀû üÇèÀÇ ±æÀÌ¿Í ¹üÀ§ »Ó ¾Æ´Ï¶ó ±× üÇèÀÇ »ó´ëÀû Ãæ¸¸ÇÔ
¶§¹®¿¡, ¶§¶§·Î ±× ¼¼ºÎ°¡ ´Ù¸¦ ¼ö ÀÖ´Ù. À§´ëÇÑ Ã¹Â° ±Ù¿ø Áß½ÉÀÇ ¹ýÄ¢°ú ¹ý·É, »ý°¢°ú ŵµ´Â ¿µ¿øÈ÷, ¹«ÇÑÈ÷,
º¸ÆíÀûÀ¸·Î ÂüµÇ´Ù. µ¿½Ã¿¡ °¢ ¿ìÁÖ¤ýü°è¤ý¼¼°è, ±×¸®°í ÁöÀ½¹ÞÀº ÁöÀû Á¸Àç¿¡°Ô À̰͵éÀ» Àû¿ëÇÏ°í ¶Ç ±×¿¡ ´ëÇÏ¿© Á¶Á¤ÇÏ´Â
°ÍÀº, âÁ¶ ¾ÆµéµéÀÌ °¢ÀÚÀÇ ¿ìÁÖ¿¡¼ ÀÛ¿ëÇÏ´Â ±×µéÀÇ °èȹ°ú ±â¹ýÀ» µû¸£¸ç, ¶ÇÇÑ ¹«ÇÑÇÑ ¿µ°ú ±âŸ °ü·ÃµÈ ¸ðµç ÇÏ´Ã
¼º°ÝÀÚ°¡ ¸¶·ÃÇÑ Áö¿ª °èȹ ¹× ÀýÂ÷¿Í Á¶ÈµÈ´Ù.
| Divine truth,
final truth, is uniform and universal, but the story of things spiritual,
as it is told by numerous individuals hailing from various spheres,
may sometimes vary in details owing to this relativity in the completeness
of knowledge and in the repleteness of personal experience as well
as in the length and extent of that experience. While the laws and
decrees, the thoughts and attitudes, of the First Great Source and
Center are eternally, infinitely, and universally true; at the same
time, their application to, and adjustment for, every universe,
system, world, and created intelligence, are in accordance with
the plans and technique of the Creator Sons as they function in
their respective universes, as well as in harmony with the local
plans and procedures of the Infinite Spirit and of all other associated
celestial personalities. | |
2:7.4 (42.5)
À¯¹°·Ð(êæÚªÖå)À̶õ °ÅÁþ °úÇÐÀº ÇÊ»ç Àΰ£À» ¿ìÁÖ¿¡¼ Ãß¹æµÈ ÀÚ°¡ µÇµµ·Ï ¼±°í(à¾Í±)ÇÏ·Á ÇÑ´Ù. ±×·¯ÇÑ ºÎºÐÀû Áö½ÄÀº
¾ÇÇÒ °¡´É¼ºÀÌ ÀÖÀ¸¸ç, À̰ÍÀº ¼±°ú ¾Ç, µÎ °¡Áö·Î ÀÌ·ç¾îÁø Áö½ÄÀÌ´Ù. Áø¸®°¡ ¾Æ¸§´Ù¿î °ÍÀº Áø¸®°¡ Ãæ¸¸ÇÏ°í ±ÕÇüÀÌ
Àֱ⠶§¹®ÀÌ´Ù. Áø¸®¸¦ ãÀ» ¶§, »ç¶÷Àº ½Å¼ºÇÏ°Ô ½ÇÀçÇÏ´Â °ÍÀ» Ãß±¸ÇÑ´Ù.
| The false science
of materialism would sentence mortal man to become an outcast in
the universe. Such partial knowledge is potentially evil; it is
knowledge composed of both good and evil. Truth is beautiful because
it is both replete and symmetrical. When man searches for truth,
he pursues the divinely real. | |
2:7.5 (42.6)
Ãß»óÀÇ ÇãÀ§´Â ½ÇüÀÇ ÇÑ ¸ð½À¿¡¸¸ ÁýÁßÇÏ°í ±×·¯ÇÑ °í¸³µÈ ¸ð½ÀÀÌ Áø¸® Àüü¶ó°í ¼±¾ðÇÏ´Â ¹ö¸©ÀÌ¿ä, ÀÌ·± ¹ö¸©¿¡ ºüÁú
¶§ öÇÐÀÚ´Â ¾ÆÁÖ ²ûÂïÇÑ À߸øÀ» ÀúÁö¸¥´Ù. Çö¸íÇÑ Ã¶ÇÐÀÚ´Â ¾ðÁ¦³ª ¸ðµç ¿ìÁÖ Çö»ó µÚ¿¡ ÀÖ´Â, ¼±Àç(à»î¤)Çϴ âÁ¶Àû
¼³°è¸¦ ãÀ¸·Á ÇÒ °ÍÀÌ´Ù. âÁ¶ÀÚÀÇ »ý°¢Àº ¹Ýµå½Ã âÁ¶ Ȱµ¿º¸´Ù ¾Õ¼ °£´Ù.
| Philosophers
commit their gravest error when they are misled into the fallacy
of abstraction, the practice of focusing the attention upon one
aspect of reality and then of pronouncing such an isolated aspect
to be the whole truth. The wise philosopher will always look for
the creative design which is behind, and pre-existent to, all universe
phenomena. The creator thought invariably precedes creative action.
| |
2:7.6 (42.7)
ÁöÀû ÀÚÀǽÄ(í»ëòãÛ)Àº Áø¸® °³³äÀÇ Ã¶ÇÐÀû Àϰü¼º »Ó ¾Æ´Ï¶ó, »óÁ¸ÇÏ´Â Áø¸®ÀÇ ¿µÀÇ ¾î±è¾ø´Â ¹ÝÀÀ¿¡ µû¶ó¼, Áø¸®ÀÇ
¾Æ¸§´Ù¿ò, Áø¸®ÀÇ ¿µÀû ǰÁúÀ» ´õ¿í È®½ÇÈ÷, ºÐ¸íÈ÷ ¹ß°ßÇÒ ¼ö ÀÖ´Ù. Áø¸®¸¦ ÀνÄÇÏ°í ³ª¼ ÇູÀÌ µÚµû¸£¸ç, ÀÌ´Â
Áø¸®¸¦ ½ÇÇà¿¡ ¿Å±æ ¼ö ÀÖ°í Áø¸®¸¦ ½ÇõÇÒ ¼ö Àֱ⠶§¹®ÀÌ´Ù. À߸ø¿¡´Â ½Ç¸Á°ú ½½ÇÄÀÌ µÚµû¸¥´Ù. ½Çü°¡ ¾Æ´Ñ ±î´ß¿¡,
À߸øÀº üÇè ¼Ó¿¡¼ ½Çü°¡ µÉ ¼ö ¾ø´Ù. ½Å¼ºÇÑ Áø¸®´Â ±× ¿µÀû Çâ±â·Î °¡Àå Àß ºÐº°µÈ´Ù.
| Intellectual
self-consciousness can discover the beauty of truth, its spiritual
quality, not only by the philosophic consistency of its concepts,
but more certainly and surely by the unerring response of the ever-present
Spirit of Truth. Happiness ensues from the recognition of truth
because it can be acted out; it can be lived. Disappointment and
sorrow attend upon error because, not being a reality, it cannot
be realized in experience. Divine truth is best known by its spiritual
flavor. | |
2:7.7 (42.8)
¿µ¿øÇÑ Ãß±¸´Â ÅëÀÏ, ½Å°ú ÀÏÄ¡µÇ±â¸¦ ã´Â °ÍÀÌ´Ù. ¹æ´ëÇÑ ¹°¸®Àû ¿ìÁÖ´Â ÆÄ¶ó´ÙÀ̽º ¼¶ ¾È¿¡¼ Çѵ¥ ¸ðÀ̰í, ÁöÀû
¿ìÁÖ´Â Áö¼ºÀÇ Çϳª´Ô, °ð ÇÕµ¿ ÇàÀ§ÀÚ ¾È¿¡¼ Çѵ¥ ¸ðÀ̸ç, ¿µÀû ¿ìÁÖ´Â ¿µ¿øÇÑ ¾ÆµéÀÇ ¼º°Ý ¾È¿¡¼ ´ÜÇÕÇÑ´Ù. ±×·¯³ª
½Ã°ø¿¡¼ °í¸³µÈ ÇÊ»çÀÚ´Â, ±êµå´Â »ý°¢ Á¶ÀýÀÚ¿Í ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ Á÷Á¢ °ü°è¸¦ ÅëÇØ¼, ¾Æ¹öÁö Çϳª´Ô ¾È¿¡¼ Çϳª°¡
µÈ´Ù. »ç¶÷ÀÇ Á¶ÀýÀÚ´Â Çϳª´ÔÀÇ ºÐ½ÅÀ̸ç, ¾ðÁ¦±îÁö³ª ½Å°ú Çϳª°¡ µÇ±â¸¦ Ãß±¸ÇÑ´Ù. Á¶ÀýÀڴ ù° ±Ù¿ø Áß½ÉÀÇ ÆÄ¶ó´ÙÀ̽º
½Å°ú ÇÔ²², ¶Ç ±× ¾È¿¡¼ ÀÏÄ¡µÈ´Ù.
| The eternal
quest is for unification, for divine coherence. The far-flung physical
universe coheres in the Isle of Paradise; the intellectual universe
coheres in the God of mind, the Conjoint Actor; the spiritual universe
is coherent in the personality of the Eternal Son. But the isolated
mortal of time and space coheres in God the Father through the direct
relationship between the indwelling Thought Adjuster and the Universal
Father. Man's Adjuster is a fragment of God and everlastingly seeks
for divine unification; it coheres with, and in, the Paradise Deity
of the First Source and Center. | |
2:7.8 (43.1)
ÃÖ°íÀÇ ¾Æ¸§´Ù¿òÀ» ½Äº°ÇÏ´Â °ÍÀº ½Çü¸¦ ¹ß°ßÇϰí ÅëÇÕÇÏ´Â °ÍÀÌ´Ù: ½ÅÀÌ ¼±ÇÑ °ÍÀÌ ¿µ¿øÇÑ Áø½ÇÀÓÀ» ºÐº°ÇÏ´Â °Í, À̰ÍÀÌ
±Ã±ØÀÇ ¾Æ¸§´Ù¿òÀÌ´Ù. Àΰ£ ¿¹¼úÀÇ ¸Å·ÂÁ¶Â÷µµ ±× ÅëÀϼºÀÌ ÁÖ´Â Á¶È¿¡ ÀÖ´Ù.
| The discernment
of supreme beauty is the discovery and integration of reality: The
discernment of the divine goodness in the eternal truth, that is
ultimate beauty. Even the charm of human art consists in the harmony
of its unity. | |
2:7.9 (43.2)
È÷ºê¸® Á¾±³ÀÇ Å« À߸øÀº, Çϳª´ÔÀÇ ¼±ÇϽÉÀ» °úÇÐÀÇ »ç½ÇÀû Áø¸®, ±×¸®°í ¿¹¼úÀÇ ¸Å·Â ÀÖ´Â ¾Æ¸§´Ù¿ò°ú ¿¬°áÁþÁö ¸øÇÑ
°ÍÀÌ´Ù. ¹®¸íÀÌ Áøº¸ÇÔ¿¡ µû¶ó¼, ±×¸®°í Á¾±³°¡ Áø¸®¸¦ »ó´ëÀûÀ¸·Î ¹èôÇÏ°í ¾Æ¸§´Ù¿òÀ» ¼ÒȦÈ÷ ¿©±æ Á¤µµ·Î Çϳª´ÔÀÇ
¼±À» Áö³ªÄ¡°Ô °Á¶ÇÏ´Â ±æ, ÁöÇý·ÓÁö ¾ÊÀº ¹Ù·Î ±× ±æÀ» ÁÙ°ð Ãß±¸ÇØ ¿Ô±â ¶§¹®¿¡, ¾î¶² ºÎ·ùÀÇ »ç¶÷µé¿¡°Ô´Â °í¸³µÈ
¼± °³³ä, Ãß»óÀûÀÌ°í ´ÜÀýµÈ °³³äÀ» ¸Ö¸®ÇÏ´Â °æÇâÀÌ °¥¼ö·Ï ´õ »ý±â°Ô µÇ¾ú´Ù. Çö´ë Á¾±³¿¡¼ Áö³ªÄ¡°Ô °Á¶µÇ°í °í¸³µÈ
µµ´öÀº ¸¹Àº 20¼¼±â Àΰ£ÀÇ Çå½Å°ú Ãæ¼ºÀ» ºÙÀâÁö ¸øÇϰí ÀÖÀ¸¸ç, ±× µµ´öÀû ¸í·É¿¡ µ¡ºÙ¿©, °úÇаú öÇаú ¿µÀû üÇèÀÇ
Áø¸®, ¹°¸®Àû âÁ¶ÀÇ ¾Æ¸§´Ù¿ò, ÁöÀû ¿¹¼úÀÇ ¸Å·Â, ÁøÁ¤ÇÑ ÀÎǰ ¼ºÃëÀÇ Áߴ뼺À» ¶È°°ÀÌ °í·ÁÇÑ´Ù¸é, ±× µµ´öÀº ½º½º·Î
ȸº¹ÇÒ °ÍÀÌ´Ù.
| The great mistake
of the Hebrew religion was its failure to associate the goodness
of God with the factual truths of science and the appealing beauty
of art. As civilization progressed, and since religion continued
to pursue the same unwise course of overemphasizing the goodness
of God to the relative exclusion of truth and neglect of beauty,
there developed an increasing tendency for certain types of men
to turn away from the abstract and dissociated concept of isolated
goodness. The overstressed and isolated morality of modern religion,
which fails to hold the devotion and loyalty of many twentieth-century
men, would rehabilitate itself if, in addition to its moral mandates,
it would give equal consideration to the truths of science, philosophy,
and spiritual experience, and to the beauties of the physical creation,
the charm of intellectual art, and the grandeur of genuine character
achievement. | |
2:7.10 (43.3)
ÀÌ ½Ã´ëÀÇ Á¾±³Àû µµÀüÀº, ¿µÀû ÅëÂû·ÂÀ¸·Î ¸Ö¸®, ¾ÕÀ» ³»´Ùº¸´Â ³²³à, °ð ¿ìÁÖÀÇ Áø¸®, ¿ìÁÖÀÇ ¾Æ¸§´Ù¿ò, ½ÅÀÇ ¼±ÇϽɿ¡
°üÇÑ È®´ëµÇ°í Áö±ØÈ÷ ÅëÇÕµÈ Çö´ëÀû °³³äÀ¸·ÎºÎÅÍ »õ·Ó°í Èï¹Ì ÀÖ´Â »ýȰ öÇÐÀ» °¨È÷ ¸¸µé ÀÚµéÀ» ÇâÇÑ °ÍÀÌ´Ù. ÀÌó·³
µµ´ö¿¡ °üÇÑ »õ·Ó°í ¿Ã¹Ù¸¥ ¼±°ßÀº »ç¶÷ÀÇ ¸Ó¸® ¼Ó¿¡¼ ¸ðµç ¼±ÇÑ °ÍÀ» ²ø¾î´ç±â°í, Àΰ£ÀÇ È¥¿¡¼ ÃÖ¼±À» ²ø¾î³»·Á°í
µµÀüÇÒ °ÍÀÌ´Ù. Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±Àº ½Å´Ù¿î ½Çü¿ä, »ç¶÷ÀÌ ¿µÀû »ýȰÀÇ ´«±ÝÀ» ¿Ã¶ó°¨¿¡ µû¶ó¼, ¿µ¿øÀÚÀÇ ÀÌ·¯ÇÑ ÃÖ°íÀÇ
ǰÁúÀº »ç¶ûÀÎ Çϳª´Ô ¾È¿¡¼ °¥¼ö·Ï ´õ Á¶Á¤µÇ°í ÅëÀϵȴÙ.
| The religious
challenge of this age is to those farseeing and forward-looking
men and women of spiritual insight who will dare to construct a
new and appealing philosophy of living out of the enlarged and exquisitely
integrated modern concepts of cosmic truth, universe beauty, and
divine goodness. Such a new and righteous vision of morality will
attract all that is good in the mind of man and challenge that which
is best in the human soul. Truth, beauty, and goodness are divine
realities, and as man ascends the scale of spiritual living, these
supreme qualities of the Eternal become increasingly co-ordinated
and unified in God, who is love. | |
2:7.11 (43.4)
¸ðµç Áø¸®¡ª¹°ÁúÀû Áø¸®, öÇÐÀÇ Áø¸®, ¶Ç´Â ¿µÀû Áø¸®¡ª´Â ¾Æ¸§´ä°íµµ ¼±ÇÏ´Ù. ¸ðµç ÂüµÈ ¾Æ¸§´Ù¿ò¡ª¹°ÁúÀû ¿¹¼úÀ̳ª
¿µÀû ±ÕÇü¡ªÀº ÂüµÇ°íµµ ¼±ÇÏ´Ù. ¸ðµç ÁøÁ¤ÇÑ ¼±Àº¡ª°³ÀÎÀû µµ´öÀ̵ç, »çȸÀÇ ÇüÆòÀ̵ç, ¶Ç´Â ½Å¼ºÇÑ ºÀ»çÀ̵硪¶È°°ÀÌ
ÂüµÇ°í ¾Æ¸§´ä´Ù. °Ç°°ú °ÇÀüÇÑ Á¤½Å°ú ÇູÀº Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±ÀÌ Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ ¼¯ÀÓ¿¡ µû¶ó¼, ÀÌ ¼ÂÀÌ ÅëÇÕµÈ
°ÍÀÌ´Ù. ±×·¯ÇÑ ¼öÁØÀÇ È¿À²Àû »ýȰÀº ¿¡³ÊÁö ü°è, °³³ä ü°è, ¿µ ü°è, ÀÌ ¼ÂÀ» ÅëÀÏÇÔÀ¸·Î »ý±ä´Ù.
| All truth¦¡material,
philosophic, or spiritua¦¡is both beautiful and good. All real beauty¦¡material
art or spiritual symmetry¦¡is both true and good. All genuine goodness¦¡whether
personal morality, social equity, or divine ministry¦¡is equally
true and beautiful. Health, sanity, and happiness are integrations
of truth, beauty, and goodness as they are blended in human experience.
Such levels of efficient living come about through the unification
of energy systems, idea systems, and spirit systems. | |
2:7.12 (43.5)
Áø¸®´Â Àϰü¼ºÀÌ ÀÖ°í, ¾Æ¸§´Ù¿òÀº »ç¶÷À» ²ø¾î´ç±â¸ç, ¼±Àº ¾ÈÁ¤À» °¡Á®¿Â´Ù. ½ÇüÀÎ °ÍÀÇ ÀÌ·¯ÇÑ °¡Ä¡°¡ ÀΰÝÀÚÀÇ Ã¼Çè
¼Ó¿¡ Á¶Á¤µÉ ¶§, ±× °á°ú´Â ÁöÇý·Î¼ Á¶ÀýµÇ°í Ãæ¼ºÀ¸·Î ÀÚ°ÝÀ» °®Ãá, ³ôÀº ¼öÁØÀÇ »ç¶ûÀÌ µÈ´Ù. ¸ðµç ¿ìÁÖ ±³À°ÀÇ
Âü ¸ñÇ¥´Â ¿©·¯ ¼¼»ó¿¡¼ °í¸³µÈ ¾ÆÀ̰¡ È®´ëµÇ´Â üÇè¿¡¼ ³ªÅ¸³ª´Â ´õ Å« ½Çüµé¿¡ ´õ Àß ¼øÀÀÇÏ°Ô ¸¸µå´Â °ÍÀÌ´Ù.
½Çü´Â Àΰ£ ¼öÁØ¿¡¼ À¯ÇÑÇϰí, ´õ ³ôÀº ½Å ¼öÁØ¿¡¼´Â ¹«ÇÑÇÏ°í ¿µ¿øÇÏ´Ù.
| Truth is coherent,
beauty attractive, goodness stabilizing. And when these values of
that which is real are co-ordinated in personality experience, the
result is a high order of love conditioned by wisdom and qualified
by loyalty. The real purpose of all universe education is to effect
the better co-ordination of the isolated child of the worlds with
the larger realities of his expanding experience. Reality is finite
on the human level, infinite and eternal on the higher and divine
levels. | |
2:7.13 (43.6)
[À¯¹ö¸£»ç¿¡¼ ¿¾ÀûºÎÅÍ ´Ã °è½Å À̵éÀÇ ±ÇÇÑÀ¸·Î Ȱµ¿ÇÏ´Â ÇÑ ½Å¼ºÇÑ Á¶¾ðÀÚ°¡ ¹ßÇ¥Çß´Ù.]
| [Presented
by a Divine Counselor acting by authority of the Ancients of Days
on Uversa. ] |