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2:0.2 (33.2) Çϳª´ÔÀÇ ¼ºÇ°Àº
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2:0.3 (33.3) Àΰ£ÀÌ °¡Áø
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¡ãTop
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Paper
2
The Nature of God
2:0.1 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 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 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.
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1.
¹«ÇÑÇÑ Çϳª´Ô
2:1.1 (33.4)
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2:1.2 (34.1) ¡°Çϳª´ÔÀº
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³ôÀº ¿øÀÎÀ̶ó.¡±
2:1.3 (34.2) ¾Æ¹öÁöÀÇ ¿µ¿øÇÑ
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¿Ïº®ÇÏ°Ô ÀھƸ¦ Æò°¡ÇÏ´Â À¯ÀÏÇÑ Á¸ÀçÀÌ´Ù.
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 Ã¤¿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¸®
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±×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°¡
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2:1.5 (34.4) Çϳª´Ô¿¡°Ô´Â
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±×´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.
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.
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 Çϰí
»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 Ç³ºÎÇϰÔ
±×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.
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.
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.
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÷ ÀÌÇØÇÏ°í »ç¶ûÀ¸·Î °¨½Ñ´Ù.
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.
¡ãTop
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1. The Infinity
of God
2:1.1 " 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 " 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 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 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 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 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 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 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 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 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 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.
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2.
¾Æ¹öÁöÀÇ ¿µ¿øÇÑ ¿ÏÀü¼º
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.
2:2.2 (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.
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.
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.
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.
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.
2:2.7 (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.
°¢ÁÖ[1]
2:2.2 ¡°±×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.
¡ãTop
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2. The Father's
Eternal Perfection
2:2.1 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 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 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 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 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 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 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.
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3.
ÀÀº¸¿Í °øÁ¤
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.¡±
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.
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.
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.
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.
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.
¡ãTop
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3. Justice
and Righteousness
2:3.1 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 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 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 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 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 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.
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4.
½ÅÀÇ ÀÚºñ
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.
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.
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.
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.
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.
¡ãTop
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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 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 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 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 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.
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5.
Çϳª´ÔÀÇ »ç¶û
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
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2:5.2 (39.1) ¾ÆµéµéÀÌ Èñ»ýµÇ°Å³ª
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2:5.3 (39.2) âÁ¶ÀÚµéÀº
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2:5.4 (39.3) Çϳª´ÔÀº ÁËÀο¡°Ô
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2:5.5 (39.4) °á±¹, Çϳª´ÔÀÌ
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2:5.6 (39.5) Àΰ£ º»¼ºÀÇ
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2:5.7 (39.6) ±×Åä·Ï À§´ëÇϰí,
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2:5.8 (39.7) °ø°£ ¿ìÁÖÀÇ
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2:5.9 (40.1) ÇöÀç, ±×¸®°í
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2:5.10 (40.2) ±×·¯³ª Çϳª´ÔÀÇ
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2:5.11 (40.3) »ç¶ûÀ̶ó´Â
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2:5.12 (40.4) °³ÀÎÀûÀ¸·Î
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¡ãTop
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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 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 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 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. " " Behold what manner of love the Father
has bestowed upon us that we should be called the sons of God.
"
2:5.5 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 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 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 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 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 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 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 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.
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6.
Çϳª´ÔÀÇ ¼±ÇÔ½É
2:6.1 (40.5)
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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.
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.
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.¡±
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.
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.
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.
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.
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.
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.
¡ãTop
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6. The Goodness
of God
2:6.1 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 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 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 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 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 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 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 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 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.
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7.
½Å¼ºÇÑ Áø¸®¿Í ¾Æ¸§´Ù¿ò
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.
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.
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.
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 ÀÖ±â
¶§¹®ÀÌ´Ù. Áø¸®¸¦ ãÀ» ¶§, »ç¶÷Àº ½Å¼ºÇÏ°Ô ½ÇÀçÇÏ´Â °ÍÀ» Ãß±¸ÇÑ´Ù.
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¸¦
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2:7.6 (42.7) ÁöÀû ÀÚÀǽÄ(í»ëòãÛ)Àº
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7. Divine
Truth and Beauty
2:7.1 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 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 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 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 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 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 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 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 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 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 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 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 [Presented by a Divine Counselor acting by authority
of the Ancients of Days on Uversa. ]
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