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3 Æí
Çϳª´ÔÀÇ ¼Ó¼º
3:0.1 (44.1) Çϳª´ÔÀº ¾îµð¿¡³ª °è½Ã¸ç, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿µ¿øÀÇ ±Ëµµ¸¦ ´Ù½º¸°´Ù. ±×·¯³ª ¹Ù·Î ÆÄ¶ó´ÙÀ̽º
âÁ¶ ¾ÆµéµéÀ» ÅëÇØ¼ »ý¸íÀ» ¼ö¿©ÇÏ´Ù½ÃÇÇ, Çϳª´ÔÀº Áö¿ª ¿ìÁÖ¿¡¼ ÀÌ ¾ÆµéµéÀÇ ¸ö ¼Ó¿¡¼ ´Ù½º¸°´Ù. ¡°Çϳª´ÔÀº
¿ì¸®¿¡°Ô ¿µ»ýÀ» Áּ̰í, ÀÌ »ý¸íÀº ±×ÀÇ ¾Æµéµé ¾È¿¡ ÀÖµµ´Ù.¡± Çϳª´ÔÀÇ ÀÌ Ã¢Á¶ ¾ÆµéµéÀº ½Ã°£ ±¸¿ª¿¡¼,
°ø°£ÀÇ ÁøÈÇÏ´Â ¿ìÁÖ¿¡¼ ¼Ò¿ëµ¹ÀÌÄ¡´Â ¿©·¯ Ç༺ÀÇ ÀÚ³àµé¿¡°Ô Çϳª´Ô ÀÚ½ÅÀ» ¸ö¼Ò Ç¥ÇöÇÑ °ÍÀÌ´Ù.
3:0.2 (44.2) ³ôÀÌ ¼º°ÝȵÈ
Çϳª´ÔÀÇ ¾ÆµéµéÀº ³·Àº °è±ÞÀÇ Ã¢Á¶µÈ ÁöÀû Á¸ÀçµéÀÌ ¶È¶ÈÈ÷ ¾Ë¾Æº¼ ¼ö ÀÖÀ¸¸ç, ±×·¡¼ ¹«ÇÑÇϰí, µû¶ó¼ ´õ
¾Ë¾Æº¸±â ¾î·Á¿î ¾Æ¹öÁöÀÇ ºÒ°¡½Ã¼ºÀ» ¾ÆµéµéÀÌ º¸»óÇÑ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ÆÄ¶ó´ÙÀ̽º âÁ¶ ¾ÆµéµéÀº, ´Ù¸¥ ¹æ¹ýÀ¸·Î´Â
´«¿¡ º¸ÀÌÁö ¾Ê´Â Á¸À縦 °è½ÃÇÑ °ÍÀÌ¿ä, ¿µ¿øÀÇ ±Ëµµ¿¡, ±×¸®°í ÆÄ¶ó´ÙÀ̽º ½ÅµéÀÇ ¼º°Ý¿¡, º»·¡ºÎÅÍ ÀÖ´Â Àý´ë¼º°ú
¹«ÇѼº ¶§¹®¿¡, ¾Æ¹öÁö´Â ´«¿¡ º¸ÀÌÁö ¾Ê´Â´Ù.
3:0.3 (44.3) âÁ¶ÀÚ ½ÅºÐÀº
µµÀúÈ÷ Çϳª´ÔÀÇ ¼Ó¼ºÀ̶ó ÇÒ ¼ö ¾ø´Ù. ¿ÀÈ÷·Á ±× ½ÅºÐÀº Çϳª´ÔÀÇ ÇൿÇÏ´Â ¼ºÇ°ÀÇ ÁýÇÕÀÌ´Ù. âÁ¶ÀÚ ½ÅºÐÀÇ
ÀÌ º¸ÆíÀû ±â´ÉÀº, ù° ±Ù¿ø Áß½ÉÀÇ ¹«ÇÑÇÏ°í ½Å¼ºÇÑ ½ÇüÀÇ ¸ðµç Á¶Á¤µÈ ¼Ó¼º¿¡ Á¦¾àÀ» ¹Þ°í ÅëÁ¦µÇ¾î ¿µ¿øÈ÷
¸í½ÃµÈ´Ù. ½Å¼ºÇÑ ¼ºÇ° Áß¿¡¼ ¾î´À ÇÑ Æ¯Â¡ÀÌ ´Ù¸¥ °Íº¸´Ù ¸ÕÀú ÀÖ¾ú´Ù°í °£ÁÖÇÒ ¼ö ÀÖ´ÂÁö ¿ì¸®´Â ÁøÁöÇϰÔ
Àǹ®À» °¡Áø´Ù. ±×·¯³ª ¸¸¾à¿¡ ±×·¸´Ù¸é, ½ÅÀÇ Ã¢Á¶ÀÚ ¼ºÇ°ÀÌ ¸ðµç ´Ù¸¥ ¼ºÇ°¤ýȰµ¿¤ý¼Ó¼ºº¸´Ù ¾Õ¼³ °ÍÀÌ´Ù. ½ÅÀÇ
âÁ¶ÀÚ ½ÅºÐÀº ±Ã±Ø¿¡ Çϳª´ÔÀÌ ¾Æ¹öÁö¶ó´Â º¸ÆíÀû Áø¸®°¡ µÈ´Ù.
¡ãTop
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Paper
3
The Attributes of God
3:0.1 God is everywhere present; the Universal Father rules the
circle of eternity. But he rules in the local universes in the
persons of his Paradise Creator Sons, even as he bestows life
through these Sons. " God has given us eternal life, and
this life is in his Sons. " These Creator Sons of God are
the personal expression of himself in the sectors of time and
to the children of the whirling planets of the evolving universes
of space.
3:0.2 The highly personalized Sons of God are clearly discernible
by the lower orders of created intelligences, and so do they compensate
for the invisibility of the infinite and therefore less discernible
Father. The Paradise Creator Sons of the Universal Father are
a revelation of an otherwise invisible being, invisible because
of the absoluteness and infinity inherent in the circle of eternity
and in the personalities of the Paradise Deities.
3:0.3 Creatorship is hardly an attribute of God; it is rather
the aggregate of his acting nature. And this universal function
of creatorship is eternally manifested as it is conditioned and
controlled by all the co-ordinated attributes of the infinite
and divine reality of the First Source and Center. We sincerely
doubt whether any one characteristic of the divine nature can
be regarded as being antecedent to the others, but if such were
the case, then the creatorship nature of Deity would take precedence
over all other natures, activities, and attributes. And the creatorship
of Deity culminates in the universal truth of the Fatherhood of
God.
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1.
Çϳª´ÔÀº ¾îµð¿¡³ª °è½Å´Ù
3:1.1 (44.4)
¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¾îµð¿¡³ª, ±×¸®°í µ¿½Ã¿¡ °è½Ç ¼ö ÀÖ´Â ´É·ÂÀº, ±×ÀÇ µÎ·ç °è½ÉÀ» ÀÌ·é´Ù. Çϳª´Ô È¥ÀÚ¼ µÎ
°÷¿¡, ¼¿ ¼ö ¾øÀÌ ¸¹Àº Àå¼Ò¿¡, µ¿½Ã¿¡ °è½Ç ¼ö ÀÖ´Ù. ½ÃÆí(ãÌø¹)ÀÇ ÀúÀÚ°¡ ¡°³»°¡ ÁÖÀÇ ¿µÀ» ¶°³ª ¾îµð·Î
°¡¸®À̱î? ÁÖ°¡ °è½Å ¾Õ¿¡¼ ¾îµð·Î ´Þ¾Æ³ª¸®À̱î?¡± ¿ÜÃÆµíÀÌ, Çϳª´ÔÀº ¡°À§·Î Çϴðú ¾Æ·¡·Î ¶¥¿¡¡± µ¿½Ã¿¡
°è½Å´Ù.
3:1.2 (44.5) ¡°¡®³ª´Â ¸Ö¸®
ÀÖÀ» »Ó ¾Æ´Ï¶ó °¡±îÀÌ ÀÖ´Â Çϳª´ÔÀ̶ó,¡¯ ÁÖ°¡ ¸»¾¸ÇϽô϶ó. ¡®³»°¡ Çϴðú ¶¥À» ä¿ìÁö ¾Æ´ÏÇÏ´À³Ä?¡¯¡± ¿ìÁÖÀÇ
¾Æ¹öÁö´Â ¹æ´ëÇÑ Ã¢Á¶¿¡¼ ¸ðµç ±¸¼®, ¸ðµç »ç¶÷ÀÇ °¡½¿ ¼Ó¿¡ ´Ã °è½Å´Ù. ±×´Â ¡°¸¸¹°À» ä¿ì°í, ¸¸¹° ¾È¿¡¼
ä¿ì½Ã´Â °¡µæÇÑ °è½É¡±ÀÌ¿ä, ¡°¸ðµç »ç¶÷ ¾È¿¡¼ ¸¸»ç¸¦ ÀÌ·ç½Ã°í,¡± ´õ ³ª¾Æ°¡¼, ±× ¼º°Ý °³³äÀº, ¡°Çϴðú
°¡Àå ³ôÀº ÇÏ´ÃÀÌ (¿ìÁÖ¿Í °¡Àå ³ôÀº ¿ìÁÖ°¡) ±×¸¦ ´ãÀ» ¼ö ¾øµµ´Ù¡±ÇÏ´Â °Í°ú °°´Ù. Çϳª´ÔÀÌ ¸ðµÎÀ̰í, ±×°¡
¸ðµç °Í ¾È¿¡ °è½Å´Ù´Â °ÍÀº ±ÛÀÚ ±×´ë·Î Âü¸»ÀÌ´Ù. ±×·¯³ª À̰ÍÁ¶Â÷µµ Çϳª´ÔÀÇ ÀüºÎ´Â ¾Æ´Ï´Ù. ¹«ÇÑÀÚ´Â ¿ÀÁ÷
¹«ÇÑ ¼Ó¿¡¼ ¸¶Ä§³» µå·¯³¯ ¼ö ÀÖÀ¸¸ç, °áÄÚ °á°ú¸¦ ºÐ¼®ÇÑ´Ù°í ¿øÀÎÀ» ¿ÏÀüÈ÷ ÀÌÇØÇÒ ¼ö´Â ¾ø´Ù. ¼Ó¹ÚÀ» ¹ÞÁö
¾Ê´Â ±×ÀÇ ÀÚÀ¯ ÀÇÁö âÁ¶ Ȱµ¿ÀÇ °á°ú·Î »ý±ä, ±× âÁ¶ÀÇ ÃÑÇÕº¸´Ù »ì¾Æ °è½Å Çϳª´ÔÀº Ãø·®ÇÒ ¼ö ¾øÀÌ Å©´Ù.
Çϳª´ÔÀº ¿ìÁÖ¿¡ µÎ·ç °è½ÃÁö¸¸, ±× ¿ìÁÖ´Â °áÄÚ ¹«ÇÑÇÑ Çϳª´Ô Àüü¸¦ ´ã°Å³ª µÑ·¯½Ò ¼ö ¾ø´Ù.
3:1.3 (45.1) ¾Æ¹öÁöÀÇ °è½ÉÀº
²÷ÀÓ¾øÀÌ ÃÑ¿ìÁÖ¸¦ ¼øÈ¸ÇÑ´Ù. ¡°ÁÖ´Â ÇÏ´Ã ³¡¿¡¼ Ãâ¹ßÇϽðí, ÇÏ´ÃÀÇ Àú ³¡±îÁö ¼øÈ¸ÇϽô϶ó. ¾Æ¹«°Íµµ ±×ÀÇ
ºû¿¡ µå·¯³ªÁö ¾Ê´Â °ÍÀÌ ¾øµµ´Ù.¡±
3:1.4 (45.2) Àΰ£Àº Çϳª´Ô
¾È¿¡ Á¸ÀçÇÒ »Ó ¾Æ´Ï¶ó, Çϳª´ÔÀº ¶ÇÇÑ Àΰ£ ¼Ó¿¡¼ »ê´Ù. ¡°±×°¡ ¿ì¸® ¾È¿¡¼ »ç½Ã¹Ç·Î ¿ì¸®°¡ ÁÖ ¾È¿¡¼ °ÅÇÏ´Â
°ÍÀ» ¿ì¸®°¡ ¾Ë¸ç, ±×´Â ¿ì¸®¿¡°Ô ±×ÀÇ ¿µÀ» Á̵ּµ´Ù. ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁö°¡ ÁØ ÀÌ ¼±¹°Àº »ç¶÷¿¡°Ô ¶¼¾î³¾ ¼ö
¾ø´Â µ¿¹ÝÀڷδÙ.¡± ¡°±×´Â ´Ã °è½Ã°í, ¸¸¹°¿¡ ħÅõÇÏ´Â Çϳª´ÔÀ̶ó.¡± ¡°¿µ±¸ÇÑ ¾Æ¹öÁöÀÇ ¿µÀº ¸ðµç ÇÊ»ç ¾ÆÀÌÀÇ
Áö¼º ¼Ó¿¡ °¨Ãß¾îÁ® ÀÖ´À´Ï¶ó.¡± ¡°»ç¶÷ÀÌ Ä£±¸¸¦ ãÀ¸·¯ ¶°³ªÁö¸¸, ¹Ù·Î ±× Ä£±¸´Â ±×ÀÇ ¸¶À½ ¼Ó¿¡ »ç´À´Ï¶ó.¡±
¡°ÂüµÈ Çϳª´ÔÀº ¸Ö¸® °è½ÃÁö ¾ÊÀ¸´Ï, ±×´Â ¿ì¸®ÀÇ ÀϺοä, ±×ÀÇ ¿µÀº ¿ì¸® ¾È¿¡¼ ¸»¾¸ÇϽô϶ó.¡± ¡°¾Æ¹öÁö´Â
¾ÆÀÌ ¼Ó¿¡¼ »ì¸ç, Çϳª´ÔÀº ¾ðÁ¦³ª ¿ì¸®¿Í ÇÔ²² °è½Ãµµ´Ù. ±×´Â ¿µ¿øÇÑ ¿î¸íÀ» ¾È³»ÇÏ´Â ¿µÀ̷δÙ.¡±
3:1.5 (45.3) Àηù¿¡ ´ëÇØ¼
ÂüÀ¸·Î ÀÌ·± ¸»ÀÌ ÀÖ´Ù: ¡°³ÊÈñ´Â Çϳª´ÔÀ¸·ÎºÎÅÍ ³ª¿Ô´À´Ï¶ó.¡± ÀÌ´Â ¡°»ç¶û ¾È¿¡ °ÅÇÏ´Â ÀÚ´Â Çϳª´Ô ¼Ó¿¡ °ÅÇϰí,
Çϳª´ÔÀÌ ±× »ç¶÷ ¾È¿¡ °ÅÇϱ⡱ ¶§¹®ÀÌ´Ù. Á˸¦ ÀúÁö¸¦ ¶§¿¡µµ ³ÊÈñ´Â ±êµå´Â Çϳª´ÔÀÇ ¼±¹°À» ±«·ÓÈ÷´Âµ¥, ±×°¡
Àΰ£ Áö¼º ¼Ó¿¡ °¤Çô ÀÖ°í ±× Áö¼º°ú ÇÔ²² »ý°¢ Á¶ÀýÀÚ°¡ ¾ÇÇÑ »ý°¢ÀÇ °á°ú¸¦ ¹Ýµå½Ã °Þ¾î¾ß Çϱ⠶§¹®ÀÌ´Ù.
3:1.6 (45.4) Çϳª´ÔÀÇ µÎ·ç
°è½ÉÀº, ½ÇÁ¦·Î ±×ÀÇ ¹«ÇÑÇÑ ¼ºÇ°ÀÇ ÀϺÎÀÌ´Ù. °ø°£Àº ½Å¿¡°Ô ÀüÇô À庮ÀÌ µÇÁö ¾Ê´Â´Ù. Çϳª´ÔÀº ¿ÀÁ÷ ÆÄ¶ó´ÙÀ̽º¿Í
Áß¾Ó ¿ìÁÖ¿¡¼¸¸ ¿ÏÀüÈ÷, ¾Æ¹« Á¦ÇÑ ¾øÀÌ, ³²ÀÌ ¾Ë¾Æº¼ ¼ö ÀÖ°Ô °è½Å´Ù. µû¶ó¼ ÇϺ¸³ª¸¦ µµ´Â ¿©·¯ ¿ìÁÖ¿¡¼
Çϳª´ÔÀº ÀÌó·³ ÁöÄѺ¼ ¼ö ÀÖ°Ô °è½ÃÁö ¾Ê´Â´Ù. ÀÌ´Â ½Ã°ø ¿ìÁÖ¸¦ ´Ù½º¸®´Â µ¿±Þ âÁ¶ÀÚ¿Í ÅëÄ¡ÀÚÀÇ ±ºÁֱǰú
½Å¼ºÇÑ Æ¯±ÇÀ» ÀÎÁ¤ÇÏ·Á°í, Çϳª´ÔÀÌ Á÷Á¢, ½ÇÁ¦·Î °è½ÉÀ» Á¦ÇÑÇ߱⠶§¹®ÀÌ´Ù. µû¶ó¼ ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀÌ
°è½Ã´Â ȸ·Îµé°ú ÆÄ¶ó´ÙÀ̽º ¼¶À» Æ÷ÇÔÇÏ¿©, ½ÅÀÇ °è½É °³³äÀº °ÑÀ¸·Î ³ªÅ¸³ª´Â ¹æ½Ä°ú °æ·ÎÀÇ ¹üÀ§°¡ ³ÐÀº °ÍÀ»
ÀνÄÇØ¾ß ÇÑ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ °è½É°ú ±×ÀÇ ¿µ¿øÇÑ µ¿À§ÀÚ(ÔÒêÈíº) ¹× ´ë¸®ÀÚµéÀÇ È°µ¿À» ¹Ýµå½Ã ±¸º°ÇÒ ¼ö
ÀÖÁö´Â ¾ÊÀ¸¸ç, ±×µéÀº Çϳª´ÔÀÇ ºÒº¯ÇÏ´Â ¸ñÀûÀÇ ¹«ÇÑÇÑ ÇÊ¿ä Á¶°ÇÀ» ¸ðµÎ ³Ê¹«³ª ¿Ïº®ÇÏ°Ô ¼öÇàÇÑ´Ù. ÇÏÁö¸¸
¼º°Ý ȸ·Î¿Í Á¶ÀýÀÚÀÇ °æ¿ì´Â ±×·¸Áö ¾Ê´Ù. ¿©±â¼ Çϳª´ÔÀº µ¶Æ¯ÇϰÔ, Á÷Á¢, È¥ÀÚ¼ Ȱµ¿ÇÑ´Ù.
3:1.7 (45.5) ¿ìÁÖ ÅëÁ¦ÀÚ´Â
¿ìÁÖÀÇ ¸ðµç ºÎºÐ¿¡ ÀÖ´Â ÆÄ¶ó´ÙÀ̽º ¼¶ ÀηÂ(ìÚÕô) ȸ·Î¿¡, Ç×»ó °°Àº Á¤µµ·Î, Áú·®¿¡ µû¶ó¼, ÀáÀçÀûÀ¸·Î
°è½Ã¸ç, À̰ÍÀº ÀÌ °è½ÉÀ» ¹°¸®ÀûÀ¸·Î ¿ä±¸ÇÏ´Â µ¥ ¹ÝÀÀÇÏ¿©, ±×¸®°í ¸¸¹°ÀÌ Çϳª´Ô ¾È¿¡ ´Þ¶óºÙ°í Á¸ÀçÇÏ°Ô ¸¸µå´Â
¸ðµç âÁ¶ÀÇ º»·¡ ¼ºÁú ¶§¹®ÀÌ´Ù. ¸¶Âù°¡Áö·Î, ù° ±Ù¿ø Áß½ÉÀº ¹«Á¦ÇÑ Àý´ëÀÚ ¾È¿¡ ÀáÀçÀûÀ¸·Î °è½Ã¸ç, ÀÌ
Àý´ëÀÚ´Â ¿µ¿øÇÑ ¹Ì·¡ ¿ìÁÖ, ¾ÆÁ÷ ºú¾îÁöÁö ¾ÊÀº ¿ìÁÖÀÇ ÀúÀå¼ÒÀÌ´Ù. ±×·¡¼ Çϳª´ÔÀº °ú°Å¤ýÇöÀç¤ý¹Ì·¡ÀÇ ¹°¸®Àû
¿ìÁÖ¸¦ ÀáÀçÀûÀ¸·Î ħÅõÇÑ´Ù. ±×´Â À̸¥ ¹Ù ¹°Áú âÁ¶°¡ ¾û°Ü ºÙ´Â ½Ã¿øÀû ±âÃʰ¡ µÈ´Ù. ½ÅÀÇ µ¶Á¡ ´ë¸®ÀÚµé
°¡¿îµ¥ ´©±¸Àΰ¡ ÀÌÀ¯¸¦ ¾Ë ¼ö ¾øÀÌ ¿ìÁÖ È°µ¿ ´Ü°è¿¡ °£¼·ÇÔÀ¸·Î, ÀÌ ºñ¿µÀû ½Å ÀáÀ缺Àº ¹°¸®ÀûÀ¸·Î Á¸ÀçÇÏ´Â
¼öÁØ¿¡ µÎ·ç, ¿©±âÀú±â¿¡ »ç½ÇÀÌ µÈ´Ù.
"
3:1.8 (45.6) Çϳª´ÔÀÌ Áö¼º
¾È¿¡ °è½Å °ÍÀº ÇÕµ¿ ÇàÀ§ÀÚ, °ð ¹«ÇÑÇÑ ¿µÀÇ Àý´ë Áö¼º°ú ¼·Î °ü°è°¡ ÀÖ´Ù. ±×·¯³ª ÀÌ·¯ÇÑ °è½ÉÀº, À¯ÇÑÇÑ
âÁ¶¿¡¼, ÆÄ¶ó´ÙÀ̽ºÀÇ À¸¶ä ¿µµéÀÇ ¿ìÁÖ Áö¼ºÀÌ ¾îµð¼³ª Ȱµ¿ÇÏ´Â µ¥¼ ´õ Àß ÆÄ¾ÇµÈ´Ù. ù° ±Ù¿ø Áß½ÉÀÌ
ÇÕµ¿ ÇàÀ§ÀÚÀÇ Áö¼º ȸ·Î¿¡ ÀáÀçÀûÀ¸·Î °è½Å °Í °°ÀÌ, ±×´Â ¿ìÁÖ Àý´ëÀÚÀÇ ±äÀå ¼Ó¿¡ ÀáÀçÀûÀ¸·Î °è½Å´Ù. ±×·¯³ª
Àΰ£ ¼¿ÀÇ Áö¼ºÀº ÇÕµ¿ ÇàÀ§ÀÚÀÇ µþ, °ð ÁøÈ ¿ìÁÖÀÇ ½Å¼ºÇÑ ºÀ»çÀÚ°¡ ¼ö¿©ÇÑ °ÍÀÌ´Ù.
3:1.9 (46.1) ¾îµð¿¡³ª °è½Ã´Â
¿µ, ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¿µÀº, ¿µ¿øÇÑ ¾ÆµéÀÇ º¸ÆíÀû ¿µ °è½ÉÀÇ ÀÛ¿ë, ±×¸®°í ½Å Àý´ëÀÚÀÇ ¿µ±¸ÇÑ, ½ÅÀÇ ÀáÀ缺°ú
ÇÔ²² Á¶Á¤µÈ´Ù. ±×·¯³ª ¿µ¿øÇÑ ¾Æµé ¹× ±×ÀÇ ÆÄ¶ó´ÙÀ̽º ¾ÆµéµéÀÇ ¿µÀû Ȱµ¿À̳ª, ¹«ÇÑÇÑ ¿µÀÌ Áö¼ºÀ» ¼ö¿©ÇÏ´Â
°Íµµ »ý°¢ Á¶ÀýÀÚÀÇ Á÷Á¢ Ȱµ¿À» ¹èÁ¦ÇÏÁö ¾Ê´Â µíÇϸç, Á¶ÀýÀÚ´Â ÀÚ³àÀÎ Àΰ£ÀÇ ¸¶À½ ¼Ó¿¡ ±êµå´Â Çϳª´ÔÀÇ ºÐ½ÅÀÌ´Ù.
3:1.10 (46.2) ÇÑ Ç༺¤ýü°è¤ýº°ÀÚ¸®,
¶Ç´Â Áö¿ª ¿ìÁÖ¿¡ Çϳª´ÔÀÌ °è½Å °Í¿¡ °üÇÏ¿© ¸»ÇÏÀÚ¸é, ¾î¶² âÁ¶ ´ÜÀ§¿¡¼µµ ±×·¯ÇÑ °è½ÉÀÇ Á¤µµ´Â ÃÖ»ó Á¸ÀçÀÇ
ÁøÈÇÏ´Â °è½ÉÀÌ ¾î´À Á¤µµÀΰ¡¸¦ Àç´Â ôµµ°¡ µÈ´Ù: À̰ÍÀº ü°è¿Í Ç༺µé ÀÚü¿¡±îÁö ¹ÌÄ¡´Â ±¤´ëÇÑ ¿ìÁÖ Á¶Á÷
Æí¿¡¼, ´ë±Ô¸ð·Î Çϳª´ÔÀ» ÀνÄÇϰí Çϳª´Ô²² Ãæ¼ºÀ» ¹ÙÄ¡´Â °ÍÀ¸·Î °áÁ¤µÈ´Ù. ±×·¯¹Ç·Î ¾î¶² ¶§´Â ÀÌ ´Ü°è¿¡
Çϳª´ÔÀÇ °í±ÍÇÑ °è½ÉÀ» ¾Æ³¢°í º¸È£ÇÏ·Á´Â Èñ¸ÁÀ¸·Î, ¾î¶² Ç༺µéÀÌ (¶Ç´Â ü°èµé±îÁö) ¿µÀû ¾ÏÈæÀ¸·Î ±íÀÌ ±¼·¯¶³¾îÁ³À»
¶§, À̵éÀÌ ´õ Å« âÁ¶ ´ÜÀ§¿Í ±³Á¦ÇÏÁö ¸øÇÏ°í ¾î¶² Àǹ̿¡¼ Â÷´ÜµÇ°Å³ª ºÎºÐÀûÀ¸·Î °í¸³µÈ´Ù. ÀÌ ¸ðµç °ÍÀº,
À¯¶õ½Ã¾Æ¿¡¼ ÀÛ¿ëÇÏ´Â °Íó·³, °íÁý ¼¼°í »ç¾ÇÇÏ°í ¸ð¹ÝÇÏ´Â ¼Ò¼ö(á³â¦)ÀÇ À̰£ ÇൿÀ¸·Î, °í¸³µÇ´Â °á°ú¸¦ °¡´ÉÇÑ
ÇÑ ´çÇÏÁö ¾Êµµ·Ï, ´ë´Ù¼öÀÇ ¼¼°èµéÀÌ ÀÚ±¸(í»Ï´)ÇÏ·Á´Â ¿µÀû ¹æ¾î ¹ÝÀÀÀÌ´Ù.
3:1.11 (46.3) ¾Æ¹öÁö´Â
ºÎ¸ð·Î¼ ±×ÀÇ ¾Æµé¡ªÀΰÝÀÚ¡ªµéÀ» ¸ðµÎ ȸ·Î·Î ¿¬°áÇÏÁö¸¸, ±×µé¿¡°Ô ¹ÌÄ¡´Â ¿µÇâÀº, ½ÅÀÇ µÑ° ºÐ°ú ¼Â° ºÐÀ¸·ÎºÎÅÍ
±×µéÀÇ ±â¿øÀÌ ¾ó¸¶³ª ¸Õ°¡¿¡ µû¶ó¼ ÇÑÁ¤µÇ¸ç, ±×µéÀÌ ´Þ¼ºÇÏ´Â ¿î¸íÀÌ ±×·¯ÇÑ ¼öÁØ¿¡ °¡±îÀÌ °¨¿¡ µû¶ó¼ ±×
¿µÇâÀº È®´ëµÈ´Ù. Àΰ£ÀÇ Áö¼º ¼Ó¿¡ Çϳª´ÔÀÌ °è½Å »ç½ÇÀº, ±×µé¿¡°Ô ½ÅºñÀÇ ÈÆ°èÀÚ¿Í °°Àº ¾Æ¹öÁö ºÐ½ÅÀÌ ±êµå´Â°¡,
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3:1.12 (46.4) ¾Æ¹öÁöÀÇ
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1.
God¡¯s Everywhereness
3:1.1 The ability of the Universal
Father to be everywhere present, and at the same time, constitutes
his omnipresence. God alone can be in two places, in numberless
places, at the same time. God is simultaneously present "
in heaven above and on the earth beneath "; as the Psalmist
exclaimed: " Whither shall I go from your spirit? or whither
shall I flee from your presence? "
3:1.2 " `I am a God at hand as well as afar off,' says the
Lord. `Do not I fill heaven and earth?' " The Universal Father
is all the time present in all parts and in all hearts of his
far-flung creation. He is " the fullness of him who fills
all and in all, " and " who works all in all, "
and further, the concept of his personality is such that "
the heaven (universe) and heaven of heavens (universe of universes)
cannot contain him. " It is literally true that God is all
and in all. But even that is not all of God. The Infinite can
be finally revealed only in infinity; the cause can never be fully
comprehended by an analysis of effects; the living God is immeasurably
greater than the sum total of creation that has come into being
as a result of the creative acts of his unfettered free will.
God is revealed throughout the cosmos, but the cosmos can never
contain or encompass the entirety of the infinity of God.
3:1.3 The Father's presence unceasingly patrols the master universe.
" His going forth is from the end of the heaven, and his
circuit to the ends of it; and there is nothing hidden from the
light thereof. "
3:1.4 The creature not only exists in God, but God also lives
in the creature. " We know we dwell in him because he lives
in us; he has given us his spirit. This gift from the Paradise
Father is man's inseparable companion. " " He is the
ever-present and all-pervading God. " " The spirit of
the everlasting Father is concealed in the mind of every mortal
child. " " Man goes forth searching for a friend while
that very friend lives within his own heart. " " The
true God is not afar off; he is a part of us; his spirit speaks
from within us. " " The Father lives in the child. God
is always with us. He is the guiding spirit of eternal destiny.
"
3:1.5 Truly of the human race has it been said, " You are
of God " because " he who dwells in love dwells in God,
and God in him. " Even in wrongdoing you torment the indwelling
gift of God, for the Thought Adjuster must needs go through the
consequences of evil thinking with the human mind of its incarceration.
3:1.6 The omnipresence of God is in reality a part of his infinite
nature; space constitutes no barrier to Deity. God is, in perfection
and without limitation, discernibly present only on Paradise and
in the central universe. He is not thus observably present in
the creations encircling Havona, for God has limited his direct
and actual presence in recognition of the sovereignty and the
divine prerogatives of the co-ordinate creators and rulers of
the universes of time and space. Hence must the concept of the
divine presence allow for a wide range of both mode and channel
of manifestation embracing the presence circuits of the Eternal
Son, the Infinite Spirit, and the Isle of Paradise. Nor is it
always possible to distinguish between the presence of the Universal
Father and the actions of his eternal co-ordinates and agencies,
so perfectly do they fulfill all the infinite requirements of
his unchanging purpose. But not so with the personality circuit
and the Adjusters; here God acts uniquely, directly, and exclusively.
3:1.7 The Universal Controller is potentially present in the gravity
circuits of the Isle of Paradise in all parts of the universe
at all times and in the same degree, in accordance with the mass,
in response to the physical demands for this presence, and because
of the inherent nature of all creation which causes all things
to adhere and consist in him. Likewise is the First Source and
Center potentially present in the Unqualified Absolute, the repository
of the uncreated universes of the eternal future. God thus potentially
pervades the physical universes of the past, present, and future.
He is the primordial foundation of the coherence of the so-called
material creation. This nonspiritual Deity potential becomes actual
here and there throughout the level of physical existences by
the inexplicable intrusion of some one of his exclusive agencies
upon the stage of universe action.
3:1.8 The mind presence of God is correlated with the absolute
mind of the Conjoint Actor, the Infinite Spirit, but in the finite
creations it is better discerned in the everywhere functioning
of the cosmic mind of the Paradise Master Spirits. Just as the
First Source and Center is potentially present in the mind circuits
of the Conjoint Actor, so is he potentially present in the tensions
of the Universal Absolute. But mind of the human order is a bestowal
of the Daughters of the Conjoint Actor, the Divine Ministers of
the evolving universes.
3:1.9 The everywhere-present spirit of the Universal Father is
co-ordinated with the function of the universal spirit presence
of the Eternal Son and the everlasting divine potential of the
Deity Absolute. But neither the spiritual activity of the Eternal
Son and his Paradise Sons nor the mind bestowals of the Infinite
Spirit seem to exclude the direct action of the Thought Adjusters,
the indwelling fragments of God, in the hearts of his creature
children.
3:1.10 Concerning God's presence in a planet, system, constellation,
or a universe, the degree of such presence in any creational unit
is a measure of the degree of the evolving presence of the Supreme
Being: It is determined by the en masse recognition of God and
loyalty to him on the part of the vast universe organization,
running down to the systems and planets themselves. Therefore
it is sometimes with the hope of conserving and safeguarding these
phases of God's precious presence that, when some planets (or
even systems) have plunged far into spiritual darkness, they are
in a certain sense quarantined, or partially isolated from intercourse
with the larger units of creation. And all this, as it operates
on Urantia, is a spiritually defensive reaction of the majority
of the worlds to save themselves, as far as possible, from suffering
the isolating consequences of the alienating acts of a headstrong,
wicked, and rebellious minority.
3:1.11 While the Father parentally encircuits all his sons¦¡all
personalities¦¡his influence in them is limited by the remoteness
of their origin from the Second and the Third Persons of Deity
and augmented as their destiny attainment nears such levels. The
fact of God's presence in creature minds is determined by whether
or not they are indwelt by Father fragments, such as the Mystery
Monitors, but his effective presence is determined by the degree
of co-operation accorded these indwelling Adjusters by the minds
of their sojourn.
3:1.12 The fluctuations of the Father's presence are not due to
the changeableness of God. The Father does not retire in seclusion
because he has been slighted; his affections are not alienated
because of the creature's wrongdoing. Rather, having been endowed
with the power of choice (concerning Himself), his children, in
the exercise of that choice, directly determine the degree and
limitations of the Father's divine influence in their own hearts
and souls. The Father has freely bestowed himself upon us without
limit and without favor. He is no respecter of persons, planets,
systems, or universes. In the sectors of time he confers differential
honor only on the Paradise personalities of God the Sevenfold,
the co-ordinate creators of the finite universes. |
2.
Çϳª´ÔÀÇ ¹«ÇÑÇÑ Èû
3:2.1 (46.5)
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3:2.2 (46.6) ½ÅÀÇ ¼ºÇ°°ú
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3:2.4 (47.2) Çϳª´ÔÀº ¸ðµç
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3:2.5 (47.3) ¾Æ¹öÁöÀÇ Àü´ÉÇϽÉÀº
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3:2.9 (48.1) ¿ì¸®´Â ¸ðµÎ
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±ÇÇÑÀ» ºÎ¿©ÇÑ´Ù. ¿ÏÀüÇÑ ¼º°ÝÀÚÀÇ Á¶»ç¤ý¼±°ß¤ý¿°·Á´Â ±¤¹üÀ§ÇÏ°í ¹æ´ëÇÑ ¸ðµç âÁ¶ÀÇ ¿µ¿øÇÑ ÃÖ´ë º¹Áö¸¦ Æ÷ÇÔÇÑ´Ù.
3:2.10 (48.2) ±×·¡¼ ÃÊ¿¬Çϰí,
ºÎºÐÀûÀ̰í, À¯ÇÑÇϰí, °ÅÄ¥°í »ó´çÈ÷ À¯¹°ÁÖÀÇÀÎ ³ÊÀÇ °üÁ¡, ±×¸®°í ³× Á¸ÀçÀÇ ¼ºÇ°¿¡ º»·¡ºÎÅÍ ÀÖ´Â ÇѰ谡
³Ê¹« Àå¾Ö°¡ µÇ¾î¼, ³Ê´Â ½ÅÀÇ ¸¹Àº ÇàÀ§¿¡ ´ã±ä ÁöÇý¿Í Ä£ÀýÀ» º¸°Å³ª, ÀÌÇØÇϰųª, ±ú´ÞÀ» ¼ö ¾ø´Ù. ³Ê¿¡°Ô´Â
½ÅÀÇ ÇàÀ§°¡ »ç¶÷À» Áþ¹â´Â ÀÜÀμºÀ¸·Î °¡µæ Â÷ ÀÖ°í, ³ÊÀÇ µ¿·á Àΰ£ÀÌ ´©¸®´Â À§¾È°ú º¹Áö, Ç༺ÀÇ Çູ,
°³ÀÎÀÇ ¹ø¿µ¿¡ ¾ÆÁÖ Ã¶ÀúÈ÷ ¹«°ü½ÉÇÑ Æ¯Â¡ÀÌ ÀÖ´Â µíÀÌ º¸ÀδÙ. ³×°¡ Çϳª´ÔÀÇ µ¿±â¸¦ ¿ÀÇØÇÏ°í ±× ¸ñÀûÀ» ¿Ö°îÇÏ´Â
°ÍÀº Àΰ£ÀÇ ¼±°ßÀÌ ÇÑÁ¤µÇ¾ú±â ¶§¹®ÀÌ¿ä, ³ÊÀÇ °ß¹®ÀÌ Á¦Çѵǰí ÀÌÇØ·Â¿¡ ÇѰ谡 Àֱ⠶§¹®ÀÌ´Ù. ±×·¯³ª ¿ìÁÖÀÇ
¾Æ¹öÁö°¡ Ä£È÷ ÇàÇÏÁö ¾Ê´Â ¸¹Àº ÀÏÀÌ ÁøÈ ¼¼°è¿¡¼ ÀϾÙ.
3:2.11 (48.3) ½ÅÀÇ Àü´ÉÀº
Çϳª´Ô ¼º°ÝÀÇ ´Ù¸¥ ¼Ó¼º°ú ÇÔ²² ¿ÏÀüÈ÷ Á¶Á¤µÈ´Ù. Çϳª´ÔÀÇ ÈûÀÌ ¿ìÁÖ¿¡¼ ¿µÀûÀ¸·Î ³ªÅ¸³ª´Â °ÍÀº º¸Åë ¼¼ °¡Áö
Á¶°ÇÀ̳ª »óȲ¿¡ µû¶ó¼ Á¦ÇÑÀ» ¹Þ´Â´Ù:
3:2.12 (48.4) 1. Çϳª´ÔÀÇ ¼ºÇ°¿¡ µû¶ó¼, ƯÈ÷ ±×ÀÇ ¹«ÇÑÇÑ »ç¶û¿¡ µû¶ó¼, Áø½ÇÇÏ°í ¾Æ¸§´ä°í
¼±ÇÔ¿¡ µû¶ó¼.
3:2.13 (48.5) 2. Çϳª´ÔÀÇ
¶æ¿¡ µû¶ó¼, ÀÚºñ¸¦ º£Çª´Â µ¥ µû¶ó¼, ¿ìÁÖ ¼º°ÝÀڵ鿡°Ô ¾Æ¹öÁöÀÎ °ü°è¿¡ µû¶ó¼.
3:2.14 (48.6) 3. Çϳª´ÔÀÇ
¹ýÄ¢¿¡ µû¶ó¼, ¿µ¿øÇÑ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ °øÁ¤ÇÔ°ú ÀÀº¸¿¡ µû¶ó¼.
3:2.15 (48.7) Çϳª´ÔÀÇ
±Ç´ÉÀº ÇÑÀÌ ¾ø°í ¼ºÇ°Àº ½Å¼ºÇϸç, ÀÇÁö´Â ÃÖÁ¾ÀÌ°í ¼Ó¼ºÀº ¹«ÇÑÇϸç, ÁöÇý´Â ¿µ¿øÇÏ°í ±× ½Çü´Â Àý´ëÀûÀÌ´Ù.
±×·¯³ª ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ÀÌ ¸ðµç Ư¡Àº ½Å ¾È¿¡¼ ÅëÀϵǰí, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¾È¿¡¼, ±×¸®°í »ïÀ§ÀÏüÀÇ
½Å´Ù¿î ¾Æµéµé ¼Ó¿¡¼ º¸ÆíÀûÀ¸·Î Ç¥ÇöµÈ´Ù. ±× ¿Ü¿¡ ÆÄ¶ó´ÙÀ̽º¿Í ÇϺ¸³ª Áß¾Ó ¿ìÁÖÀÇ ¹Ù±ù¿¡¼, Çϳª´Ô¿¡ °üÇÑ
¸ðµç °ÍÀ» ÃÖ»óÀ§ÀÇ ÁøÈÀû °è½ÉÀÌ Á¦ÇÑÇϸç, ±Ã±ØÀ§ÀÇ ±Ã±Ø¿¡ À̸£´Â °è½ÉÀÌ Á¶ÀýÇϰí, ½ÇÁ¸ÀûÀÎ ¼¼ Àý´ëÀÚ¡ª½Å
Àý´ëÀÚ, ¿ìÁÖ Àý´ëÀÚ, ¹«Á¦ÇÑ Àý´ëÀÚ¡ª°¡ Á¶Á¤ÇÑ´Ù. ±×¸®°í Çϳª´ÔÀÇ °è½ÉÀº ÀÌó·³ Á¦ÇѵǾî ÀÖÀ¸´Ï, Çϳª´ÔÀÇ
¶æÀÌ ±×·¯Çϱ⠶§¹®ÀÌ´Ù.
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2.
God¡¯s Infinite Power
3:2.1 All the universes know
that " the Lord God omnipotent reigns. " The affairs
of this world and other worlds are divinely supervised. "
He does according to his will in the army of heaven and among
the inhabitants of the earth. " It is eternally true, "
there is no power but of God. "
3:2.2 Within the bounds of that which is consistent with the divine
nature, it is literally true that " with God all things are
possible. " The long-drawn-out evolutionary processes of
peoples, planets, and universes are under the perfect control
of the universe creators and administrators and unfold in accordance
with the eternal purpose of the Universal Father, proceeding in
harmony and order and in keeping with the all-wise plan of God.
There is only one lawgiver. He upholds the worlds in space and
swings the universes around the endless circle of the eternal
circuit.
3:2.3 Of all the divine attributes, his omnipotence, especially
as it prevails in the material universe, is the best understood.
Viewed as an unspiritual phenomenon, God is energy. This declaration
of physical fact is predicated on the incomprehensible truth that
the First Source and Center is the primal cause of the universal
physical phenomena of all space. From this divine activity all
physical energy and other material manifestations are derived.
Light, that is, light without heat, is another of the nonspiritual
manifestations of the Deities. And there is still another form
of nonspiritual energy which is virtually unknown on Urantia;
it is as yet unrecognized.
3:2.4 God controls all power; he has made " a way for the
lightning "; he has ordained the circuits of all energy.
He has decreed the time and manner of the manifestation of all
forms of energy-matter. And all these things are held forever
in his everlasting grasp¡ªin
the gravitational control centering on nether Paradise. The light
and energy of the eternal God thus swing on forever around his
majestic circuit, the endless but orderly procession of the starry
hosts composing the universe of universes. All creation circles
eternally around the Paradise-Personality center of all things
and beings.
3:2.5 The omnipotence of the Father pertains to the everywhere
dominance of the absolute level, whereon the three energies, material,
mindal, and spiritual, are indistinguishable in close proximity
to him¡ªthe
Source of all things. Creature mind, being neither Paradise monota
nor Paradise spirit, is not directly responsive to the Universal
Father. God adjusts with the mind of imperfection¡ªwith
Urantia mortals through the Thought Adjusters.
3:2.6 The Universal Father is not a transient force, a shifting
power, or a fluctuating energy. The power and wisdom of the Father
are wholly adequate to cope with any and all universe exigencies.
As the emergencies of human experience arise, he has foreseen
them all, and therefore he does not react to the affairs of the
universe in a detached way but rather in accordance with the dictates
of eternal wisdom and in consonance with the mandates of infinite
judgment. Regardless of appearances, the power of God is not functioning
in the universe as a blind force.
3:2.7 Situations do arise in which it appears that emergency rulings
have been made, that natural laws have been suspended, that misadaptations
have been recognized, and that an effort is being made to rectify
the situation; but such is not the case. Such concepts of God
have their origin in the limited range of your viewpoint, in the
finiteness of your comprehension, and in the circumscribed scope
of your survey; such misunderstanding of God is due to the profound
ignorance you enjoy regarding the existence of the higher laws
of the realm, the magnitude of the Father's character, the infinity
of his attributes, and the fact of his free-willness.
3:2.8 The planetary creatures of God's spirit indwelling, scattered
hither and yon throughout the universes of space, are so nearly
infinite in number and order, their intellects are so diverse,
their minds are so limited and sometimes so gross, their vision
is so curtailed and localized, that it is almost impossible to
formulate generalizations of law adequately expressive of the
Father's infinite attributes and at the same time to any degree
comprehensible to these created intelligences. Therefore, to you
the creature, many of the acts of the all-powerful Creator seem
to be arbitrary, detached, and not infrequently heartless and
cruel. But again I assure you that this is not true. God's doings
are all purposeful, intelligent, wise, kind, and eternally considerate
of the best good, not always of an individual being, an individual
race, an individual planet, or even an individual universe; but
they are for the welfare and best good of all concerned, from
the lowest to the highest. In the epochs of time the welfare of
the part may sometimes appear to differ from the welfare of the
whole; in the circle of eternity such apparent differences are
nonexistent.
3:2.9 We are all a part of the family of God, and we must therefore
sometimes share in the family discipline. Many of the acts of
God which so disturb and confuse us are the result of the decisions
and final rulings of all-wisdom, empowering the Conjoint Actor
to execute the choosing of the infallible will of the infinite
mind, to enforce the decisions of the personality of perfection,
whose survey, vision, and solicitude embrace the highest and eternal
welfare of all his vast and far-flung creation.
3:2.10 Thus it is that your detached, sectional, finite, gross,
and highly materialistic viewpoint and the limitations inherent
in the nature of your being constitute such a handicap that you
are unable to see, comprehend, or know the wisdom and kindness
of many of the divine acts which to you seem fraught with such
crushing cruelty, and which seem to be characterized by such utter
indifference to the comfort and welfare, to the planetary happiness
and personal prosperity, of your fellow creatures. It is because
of the limits of human vision, it is because of your circumscribed
understanding and finite comprehension, that you misunderstand
the motives, and pervert the purposes, of God. But many things
occur on the evolutionary worlds which are not the personal doings
of the Universal Father.
3:2.11 The divine omnipotence is perfectly co-ordinated with the
other attributes of the personality of God. The power of God is,
ordinarily, only limited in its universe spiritual manifestation
by three conditions or situations:
3:2.12.1.
By the nature of God, especially by his infinite love, by truth,
beauty, and goodness.
3:2.13.2.
By the will of God, by his mercy ministry and fatherly relationship
with the personalities of the universe.
3:2.14.3.
By the law of God, by the righteousness and justice of the eternal
Paradise Trinity.
3:2.15 God is unlimited in power, divine in nature, final in will,
infinite in attributes, eternal in wisdom, and absolute in reality.
But all these characteristics of the Universal Father are unified
in Deity and universally expressed in the Paradise Trinity and
in the divine Sons of the Trinity. Otherwise, outside of Paradise
and the central universe of Havona, everything pertaining to God
is limited by the evolutionary presence of the Supreme, conditioned
by the eventuating presence of the Ultimate, and co-ordinated
by the three existential Absolutes¡ªDeity,
Universal, and Unqualified. And God's presence is thus limited
because such is the will of God. |
3.
Çϳª´ÔÀº ¸¸¹°À» ¾Æ½Å´Ù
3:3.1 (48.8)
¡°Çϳª´ÔÀº ¸ðµç °ÍÀ» ¾Æ½Å´Ù.¡± ½ÅÀÇ Áö¼ºÀº ¸ðµç âÁ¶ÀÇ »ý°¢À» ÀǽÄÇÏ°í ¶ÇÇÑ ¾Ë°í °è½Å´Ù. »ç°Çµé¿¡ °üÇÑ
Çϳª´ÔÀÇ Áö½ÄÀº Àü¹ÝÀûÀÌ°í ¿ÏÀüÇÏ´Ù. ±×·ÎºÎÅÍ ³ª°¡´Â ½Å´Ù¿î °³Ã¼µéÀº ±×ÀÇ ÀϺκÐÀ̸ç, ¡°±¸¸§À» Àú¿ï·Î ´Ù´Â¡±
Çϳª´ÔÀº ¶ÇÇÑ ¡°Áö½Äµµ ¿ÏÀüÇϵµ´Ù.¡± ¡°ÁÖÀÇ ´«Àº ¾îµð¿¡³ª ÀÖµµ´Ù.¡± ÇÏÂúÀº Âü»õ¿¡ ´ëÇÏ¿©, ³ÊÈñÀÇ À§´ëÇÑ
¼±»ýÀº ÀÌ·¸°Ô ¸»Çß´Ù. ¡°ÀúÈñ °¡¿îµ¥ Çϳªµµ ³» ¾Æ¹öÁö°¡ ¸ð¸£°í¼ ¶¥¿¡ ¶³¾îÁöÁö ¾Æ´ÏÇϸ®¶ó,¡± ¶ÇÇÑ ¡°³× ¸Ó¸®¿¡
ÀÖ´Â ¹Ù·Î ±× ¸Ó¸®ÅÐÀÇ ¼öµµ °è»êµÇ¾úµµ´Ù.¡± ¡°±×´Â º°ÀÇ ¼ö¸¦ ¼¼°í, ¸ðµç º°À» À̸§À¸·Î ºÎ¸£½Ã´Ï¶ó.¡±
3:3.2 (49.1) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â
°ø°£¿¡ ÀÖ´Â º°°ú Ç༺ÀÇ ¼ö(â¦)¸¦ ½ÇÁ¦·Î ¾Æ´Â, ¿Â ¿ìÁÖ¿¡¼ À¯ÀÏÇÑ ºÐÀÌ´Ù. ¾î¶² ¿ìÁÖÀÇ ¾î¶² ¼¼°èµµ Ç×»ó
Çϳª´ÔÀº ÀǽÄÇϰí ÀÖ´Ù. ±×´Â ¶ÇÇÑ ¸»¾¸ÇϽŴÙ: ¡°³ª´Â ºÐ¸íÈ÷ ³» ¹ÎÁ·ÀÇ °í³À» º¸¾Ò°í ÀúÈñÀÇ ¿ÜħÀ» µé¾úÀ¸¸ç,
ÀúÈñÀÇ ¼·¯¿òÀ» ¾Æ³ë¶ó.¡± ¿Ö³ÄÇÏ¸é ¡°ÁÖ´Â Çϴÿ¡¼ºÎÅÍ º¸°í, »ç¶÷ÀÇ ¾ÆµéµéÀ» ¸ðµÎ º¸¸ç, ±×ÀÇ °Åó¿¡¼ ¶¥¿¡
ÀÖ´Â ¸ðµç °ÅÁÖ¹ÎÀ» ³»·Á´Ùº¸½Ã´Ï¶ó.¡± ¡°±×´Â ³»°¡ °¡´Â ±æÀ» ¾Æ½Ã¸ç, ±×°¡ ³ª¸¦ ´Ü·ÃÇÏ°í ³ª¼ ³»°¡ Á¤±Ý °°ÀÌ
³ª¿À¸®¶ó¡±Çϰí Àΰ£ÀÇ ÀÚ½ÄÀº ´©±¸³ª ¸»ÇÒ ¼ö ÀÖ´Ù. ¡°Çϳª´ÔÀº ¿ì¸®°¡ ¾É°í ÀϾ °ÍÀ» ¾Æ½Ã¸ç, ¸Ö¸®¼ ¿ì¸®ÀÇ
»ý°¢À» ÀÌÇØÇϰí, ¿ì¸®ÀÇ ±æÀ» ¸ðµÎ ¾Æ½Ã´Ï¶ó.¡± ¡°¸¸¹°ÀÌ ¹ú°Å¹þ¾ú°í, ¿ì¸®°¡ »ó°üÇØ¾ß ÇÏ´Â ºÐÀÇ ´«¿¡ ¿·Á
ÀÖµµ´Ù.¡± ±×¸®°í ¡°±×´Â ³ÊÀÇ »À´ë¸¦ ¾Ë°í, ³×°¡ Ƽ²øÀÎ °ÍÀ» ±â¾ïÇϽô϶ó,¡± À̸¦ ÀÌÇØÇÏ´Â °ÍÀÌ ¾î¶² Àΰ£¿¡°Ôµµ
À§·Î°¡ µÉ °ÍÀÌ´Ù. »ì¾Æ °è½Å Çϳª´ÔÀ» ¾ð±ÞÇÒ ¶§, ¿¹¼ö´Â ¸»¾¸Çß´Ù: ¡°³ÊÈñÀÇ ¾Æ¹öÁö´Â ³ÊÈñ°¡ ûÇϱâ Àü¿¡
¹«¾ùÀÌ ÇÊ¿äÇÑÁö ¾Æ½Ã´Ï¶ó.¡±
3:3.3 (49.2) Çϳª´ÔÀº ¸¸¹°À»
¾Æ´Â ¹«Á¦ÇÑ ´É·ÂÀ» ¼ÒÀ¯Çϸç, ¸ðµç °ÍÀ» ÀǽÄÇÑ´Ù. ±×ÀÇ ¼º°Ý ȸ·Î´Â ¸ðµç ¼º°ÝÀÚ¸¦ Æ÷ÇÔÇϰí, ºñõÇÑ Àΰ£¿¡
°üÇÑ ±×ÀÇ Áö½Äµµ, ³»·Á¿À´Â °è¿ÀÇ ½Å´Ù¿î ¾ÆµéÀ» ÅëÇØ¼ °£Á¢À¸·Î, ±×¸®°í ±êµå´Â »ý°¢ Á¶ÀýÀÚ¸¦ ÅëÇØ¼ Á÷Á¢,
º¸ÃæµÈ´Ù. ´õ±º´Ù³ª ¹«ÇÑÇÑ ¿µÀº Ç×»ó ¾îµð¿¡³ª °è½Å´Ù.
3:3.4 (49.3) Çϳª´ÔÀÌ Á˰¡
ÀϾ´Â »ç°ÇÀ» ¹Ì¸® ¾Ë±â¸¦ ¼±ÅÃÇÏ´ÂÁö ±×·¸Áö ¾ÊÀºÁö, ¿ì¸®´Â ¿ÂÅë È®½ÇÇÏÁö´Â ¾Ê´Ù. ±×·¯³ª ºñ·Ï ÀÚ±â ÀÚ³àµéÀÇ
ÀÚÀ¯ ÀÇÁö ÇൿÀ» Çϳª´ÔÀÌ ¹Ì¸® ¾È´Ù ÇÏ´õ¶óµµ, ±×·¯ÇÑ ¼±°ßÀº ±×µéÀÇ ÀÚÀ¯¸¦ Åг¡¸¸Åµµ Ãë¼ÒÇÏÁö ¾Ê´Â´Ù. ÇÑ
°¡Áö È®½ÇÇÑ °ÍÀÌ ÀÖ´Ù: Çϳª´ÔÀº °áÄÚ ³î¶óÁö ¾Ê´Â´Ù.
3:3.5 (49.4) Àü´É(îïÒö)Àº
ÇÒ ¼ö ¾ø´Â °Í, Áï ½Å´äÁö ¾Ê°Ô ÇàÀ§ÇÏ´Â ÈûÀ» ÀǹÌÇÏÁö ¾Ê´Â´Ù. ÀüÁö(îïò±)µµ ¾Ë ¼ö ¾ø´Â °ÍÀ» ¾È´Ù´Â Àǹ̰¡
¾Æ´Ï´Ù. ±×·¯³ª ÀÌ·¯ÇÑ ¸»Àº, µµÀúÈ÷ À¯ÇÑÇÑ ¸Ó¸®°¡ ¾Ë¾Æµè°Ô ¸¸µé ¼ö ¾ø´Ù. Àΰ£Àº âÁ¶ÀÚÀÇ ÀÇÁö°¡ ¹ÌÄ¡´Â
Å׵θ®¿Í ÇѰ踦 µµÀúÈ÷ ÀÌÇØÇÒ ¼ö ¾ø´Ù.
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3.
God¡¯s Universal Knowledge
3:3.1 " God knows all
things. " The divine mind is conscious of, and conversant
with, the thought of all creation. His knowledge of events is
universal and perfect. The divine entities going out from him
are a part of him; he who " balances the clouds " is
also " perfect in knowledge. " " The eyes of the
Lord are in every place. " Said your great teacher of the
insignificant sparrow, " One of them shall not fall to the
ground without my Father's knowledge, " and also, "
The very hairs of your head are numbered. " " He tells
the number of the stars; he calls them all by their names. "
3:3.2 The Universal Father is the only personality in all the
universe who does actually know the number of the stars and planets
of space. All the worlds of every universe are constantly within
the consciousness of God. He also says: " I have surely seen
the affliction of my people, I have heard their cry, and I know
their sorrows. " For " the Lord looks from heaven; he
beholds all the sons of men; from the place of his habitation
he looks upon all the inhabitants of the earth. " Every creature
child may truly say: " He knows the way I take, and when
he has tried me, I shall come forth as gold. " " God
knows our downsittings and our uprisings; he understands our thoughts
afar off and is acquainted with all our ways. " " All
things are naked and open to the eyes of him with whom we have
to do. " And it should be a real comfort to every human being
to understand that " he knows your frame; he remembers that
you are dust. " Jesus, speaking of the living God, said,
" Your Father knows what you have need of even before you
ask him. "
3:3.3 God is possessed of unlimited power to know all things;
his consciousness is universal. His personal circuit encompasses
all personalities, and his knowledge of even the lowly creatures
is supplemented indirectly through the descending series of divine
Sons and directly through the indwelling Thought Adjusters. And
furthermore, the Infinite Spirit is all the time everywhere present.
3:3.4 We are not wholly certain as to whether or not God chooses
to foreknow events of sin. But even if God should foreknow the
freewill acts of his children, such foreknowledge does not in
the least abrogate their freedom. One thing is certain: God is
never subjected to surprise.
3:3.5 Omnipotence does not imply the power to do the nondoable,
the ungodlike act. Neither does omniscience imply the knowing
of the unknowable. But such statements can hardly be made comprehensible
to the finite mind. The creature can hardly understand the range
and limitations of the will of the Creator. |
4.
Çϳª´ÔÀº ÇѰ谡 ¾ø´Ù
3:4.1 (49.5)
¿ìÁÖµéÀÌ »ý°Ü³²¿¡ µû¶ó¼ °Å±â¿¡ ÀÚ½ÅÀ» ¿¬´Þ¾Æ ¼ö¿©ÇÏ´Â °ÍÀº, ±× ¿ìÁÖµéÀÌ °è¼Ó ½ÅÀÇ Á᫐ ¼º°Ý ¾È¿¡ °ÅÇϰí
¸Ó¹«¸§¿¡ µû¶ó¼ ±Ç´ÉÀÇ ÀáÀ缺À̳ª ÁöÇýÀÇ ÀúÀåÀ» ÀüÇô ÁÙÀÌÁö ¾Ê´Â´Ù. ÆÄ¶ó´ÙÀ̽º ¾Æµéµé, ±×¿¡ Á¾¼ÓµÈ ¿©·¯
¿ìÁÖ, ±×¸®°í °Å±â¿¡ ÀÖ´Â ´Ù¾çÇÑ »ý¹°¿¡°Ô ÀÚ½ÅÀ» ¾Æ³¦¾øÀÌ ¼ö¿©ÇÑ °á°ú·Î¼, ¾Æ¹öÁö´Â ¼ÒÀ¯ÇÑ ¹°·Â¤ýÁöÇý¤ý»ç¶ûÀÇ
ÀáÀ缺À» °áÄÚ Á¶±Ýµµ ÁÙÀÎ ÀûÀÌ ¾ø°í, ±×ÀÇ ¿µÈ·Î¿î ¼º°ÝÀÇ ¾î¶² ¼Ó¼ºµµ ÀÒ¾î¹ö¸° ÀûÀÌ ¾ø´Ù.
3:4.2 (49.6) »õ ¿ìÁÖ¸¦
âÁ¶ÇÒ ¶§¸¶´Ù »õ·Î¿î ÀηÂ(ìÚÕô)ÀÇ Á¶Á¤ÀÌ ¿ä±¸µÈ´Ù. ±×·¯³ª âÁ¶°¡ ¹«±âÇÑÀ¸·Î ¿µ¿øÈ÷, ¾Æ´Ï ¹«ÇѱîÁö À̾îÁ®
±Ã±Ø¿¡ ¹°Áú âÁ¶°¡ Á¦ÇÑ ¾øÀÌ Á¸ÀçÇÑ´Ù ÇÏ´õ¶óµµ, ÆÄ¶ó´ÙÀ̽º ¼¶¿¡ ¸Ó¹«¸£´Â ÅëÁ¦Çϰí Á¶Á¤ÇÏ´Â ÈûÀº, ±×·¸°Ô
¹«ÇÑÇÑ ¿ìÁÖ¸¦ Åë´ÞÇϰí ÅëÁ¦Çϰí Á¶Á¤Çϱ⿡ ÃæºÐÇϰí ÀûÀýÇÔÀÌ ¹ß°ßµÉ °ÍÀÌ´Ù. ±×¸®°í ÇÑ°è ¾ø´Â ¿ìÁÖ¿¡ ±×Áö¾ø´Â
¹°·Â°ú ÈûÀ» ÀÌó·³ ºÎ¿©ÇÑ ´ÙÀ½¿¡, ¹«ÇÑÀÚ´Â ¿©ÀüÈ÷ ¶È°°Àº Á¤µµÀÇ ¹°·Â°ú ¿¡³ÊÁö·Î ³ÑÄ¡°Ô ÃæÀüµÇ¾î ÀÖÀ» °ÍÀÌ´Ù.
¹«Á¦ÇÑ Àý´ëÀÚ´Â ¿©ÀüÈ÷ ÁÙ¾îµéÁö ¾ÊÀº ä·Î ÀÖÀ» °ÍÀÌ¿ä, ¸¶Ä¡ ¹°·Â°ú ¿¡³ÊÁö¿Í ÈûÀ» Çã´ÙÇÑ ¿ìÁÖ Àç»ê¿¡ °áÄÚ
½ñÀº ÀûÀÌ ¾ø´Â °Íó·³, Çϳª´ÔÀº ¿©ÀüÈ÷ ¶È°°ÀÌ ¹«ÇÑÇÑ ÀáÀ缺À» °¡Áö°í °è½Ç °ÍÀÌ´Ù.
3:4.3 (50.1) ÁöÇýµµ ¸¶Âù°¡Áö´Ù:
Áö¼ºÀÌ ±× ¿µ¿ªÀÇ »ý°¢ °úÁ¤¿¡ ¾ÆÁÖ ¾Æ³¦¾øÀÌ ºÐ¹èµÈ´Ù´Â »ç½ÇÀº, ÀüÇô ½ÅÀÇ ÁöÇýÀÇ Á᫐ ±Ù¿øÀ» ºó°ïÇÏ°Ô ¸¸µéÁö
¾Ê´Â´Ù. ¿ìÁÖÀÇ ¼ö°¡ ´Ã¾î³ª°í, ±× ¿µ¿ª¿¡ »ç´Â Á¸ÀçµéÀÇ ¼ö°¡ ÀÌÇØÇÒ ¼ö ÀÖ´Â ÇѰè±îÁö ´Ã¾î³²¿¡ µû¶ó¼ ³ô°í
³·Àº ÁöÀ§¸¦ °¡Áø ÀÌ Á¸Àçµé¿¡°Ô Áö¼ºÀÌ ÁÙ°ð, ³¡¾øÀÌ ¼ö¿©µÈ´Ù¸é, ¿©ÀüÈ÷ Çϳª´ÔÀÇ Á᫐ ¼º°ÝÀº ¹Ù·Î ±× ¿µ¿ø¤ý¹«ÇÑÇϰí
ÀüÀûÀ¸·Î ÁöÇý·Î¿î Áö¼ºÀ» ǰÀ» °ÍÀÌ´Ù.
3:4.4 (50.2) ³ÊÈñÀÇ ¼¼»ó°ú
±âŸ ¼¼°è¿¡¼ ³²³à¿¡°Ô ±êµé¶ó°í Çϳª´ÔÀÌ ¿µ »çÀÚ¸¦ ÀÚ½ÅÀ¸·ÎºÎÅÍ ³»º¸³½´Ù´Â »ç½ÇÀº, ½Å¼ºÇϰí Àü´ÉÇÑ ¿µ ¼º°ÝÀڷμ
Ȱµ¿ÇÏ´Â ±×ÀÇ ´É·ÂÀ» Á¶±Ýµµ ÁÙÀÌÁö ¾Ê´Â´Ù. Çϳª´ÔÀÌ º¸³¾ ¼ö ÀÖ°í º¸³»µµ ÁÁÀº ±×·¯ÇÑ ¿µ ÈÆ°èÀÚÀÇ ¹üÀ§³ª
¼ýÀÚ¿¡µµ Àý´ë·Î ¾Æ¹« Á¦ÇÑÀÌ ¾ø´Ù. ÀÌó·³ ÀÚ½ÅÀ» Àΰ£¿¡°Ô ÁÖ´Â °ÍÀº, ½Å¼ºÇÏ°Ô ÀÚÁúÀ» ¹ÞÀº ÀÌ ÇÊ»çÀÚ°¡ Á¡ÁøÀûÀ¸·Î
¿¬¼ÓÇÏ¿© Á¸ÀçÇÒ ¼ö ÀÖ´Â, ÇѾø°í °ÅÀÇ »ó»óÇÒ ¼ö ¾ø´Â ¹Ì·¡ °¡´É¼ºÀ» ¸¸µé¾î³½´Ù. ºÀ»çÇÏ´Â ÀÌ ¿µ °³Ã¼·Î¼,
ÀÚ½ÅÀ» ÀÌó·³ ÇìÇÁ°Ô ºÐ¹èÇÏ´Â °ÍÀº, ¿ÂÅë ½½±â·Ó°í ÀüÁö¤ýÀü´ÉÇÑ Çϳª´ÔÀÇ ¸ö ¾È¿¡ ¸Ó¹«¸£´Â ½½±â, ¿ÏÀüÇÑ Áø¸®¿Í
Áö½ÄÀ» ¾î¶² ¹æ¹ýÀ¸·Îµµ ÁÙÀÌÁö ¾Ê´Â´Ù.
3:4.5 (50.3) ½Ã°£ ¼¼°èÀÇ
ÇÊ»çÀÚ¿¡°Ô´Â ¾Õ³¯ÀÌ ÀÖÁö¸¸, Çϳª´ÔÀº ¿µ¿ø¿¡ °ÅÇϽŴÙ. ³ª´Â ½ÅÀÌ °ÅÇÏ´Â ¹Ù·Î ±× ÀÚ¸®¿¡¼ °¡±î¿î °÷¿¡¼ ¿ÔÁö¸¸,
½ÅÀÇ ¿©·¯ ¼Ó¼ºÀÌ ¹«ÇÑÇÑ °Í¿¡ °üÇÏ¿©, ³ª´Â ÁÖÁ¦³Ñ°Ô ¿ÏÀüÈ÷ ÀÌÇØÇÏ°í ¸»ÇÒ ¼ö ¾ø´Ù. ¿ÀÁ÷ ¹«ÇÑÇÑ Áö¼ºÀÌ ¹«ÇÑÇÑ
Á¸Àç¿Í ¿µ¿øÇÑ ÇàÀ§¸¦ ³Ë³ËÈ÷ ÀÌÇØÇÒ ¼ö ÀÖ´Ù.
3:4.6 (50.4) ÇÊ»ç Àΰ£Àº
ÇÏ´Ã ¾Æ¹öÁöÀÇ ¹«ÇÑÇÔÀ» µµÀúÈ÷ ÀÌÇØÇÒ ¼ö ¾ø´Ù. À¯ÇÑÇÑ Áö¼ºÀº ±×·¯ÇÑ Àý´ë Áø¸®³ª »ç½ÇÀ» ²ç¶Õ¾îº¼ ¼ö ¾ø´Ù.
±×·¯³ª ¹Ù·Î ÀÌ À¯ÇÑÇÑ Àΰ£Àº, ±×·¯ÇÑ ¹«ÇÑÇÑ ¾Æ¹öÁö »ç¶ûÀÇ ¿µÇâ, ÃæºÐÇϰí ÁÙ¾îµéÁö ¾ÊÀº ¿µÇâÀ» ½ÇÁ¦·Î ´À³¥
¼ö ÀÖ´Ù¡ª±ÛÀÚ ±×´ë·Î ¸Àº¼ ¼ö ÀÖ´Ù. ¿ì¸®´Â ±×·¯ÇÑ »ç¶ûÀ» ÂüÀ¸·Î üÇèÇÒ ¼ö ÀÖ´Ù. ÇÏÁö¸¸ üÇèÀÇ ÁúÀÌ ¹«ÇÑÇÑ
ÇÑÆí, ±×·¯ÇÑ Ã¼ÇèÀÇ ¾çÀº Àΰ£ÀÇ ¿µÀû °¨¼ö(Êïáô) ´É·Â, ±×¿¡ ÀÀ´äÇÏ¿© ¾Æ¹öÁö¸¦ »ç¶ûÇÏ´Â, °ü·ÃµÈ ´É·Â¿¡
µû¶ó¼ ¾ö°ÝÈ÷ Á¦ÇѵȴÙ.
3:4.7 (50.5) À¯ÇÑÀÚÀÇ ¹«ÇÑÇÑ Ç°Áú ÀÌÇØ·ÂÀº ³í¸®ÀûÀ¸·Î ÇÑÁ¤µÈ Àΰ£ÀÇ ´É·ÂÀ» ÈξÀ ÃÊ¿ùÇϴµ¥, ÇÊ»ç
Àΰ£ÀÌ Çϳª´ÔÀÇ ¸ð½À´ë·Î ¸¸µé¾îÁø »ç½Ç ¶§¹®ÀÌ´Ù¡ª¾È¿¡ ¹«ÇÑÀÇ ºÐ½Å(ÝÂãó)ÀÌ »ì±â ¶§¹®ÀÌ´Ù. ±×·¯¹Ç·Î Çϳª´Ô¿¡°Ô
´Ù°¡°¡´Â °¡Àå °¡±õ°í ±ÍÁßÇÑ ¹æ¹ýÀº, »ç¶ûÀ¸·Î, »ç¶ûÀ» ÅëÇÑ Á¢±ÙÀÌ´Ï, Çϳª´ÔÀÌ »ç¶ûÀÎ ±î´ßÀÌ´Ù. ±×·¯ÇÑ ¸ðµç
µ¶Æ¯ÇÑ °ü°è´Â ¿ìÁÖÀÇ »çȸÇп¡¼ »ç½ÇÀû üÇèÀÌ´Ù, âÁ¶ÀÚ¿Í Àΰ£ÀÇ °ü°èÀÌ´Ù ¡ª¾Æ¹öÁö¿Í ÀÚ½Ä »çÀÌÀÇ »ç¶ûÀÌ´Ù.
¡ãTop
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4.
God¡¯s Limitlessness
3:4.1 The successive bestowal
of himself upon the universes as they are brought into being in
no wise lessens the potential of power or the store of wisdom
as they continue to reside and repose in the central personality
of Deity. In potential of force, wisdom, and love, the Father
has never lessened aught of his possession nor become divested
of any attribute of his glorious personality as the result of
the unstinted bestowal of himself upon the Paradise Sons, upon
his subordinate creations, and upon the manifold creatures thereof.
3:4.2 The creation of every new universe calls for a new adjustment
of gravity; but even if creation should continue indefinitely,
eternally, even to infinity, so that eventually the material creation
would exist without limitations, still the power of control and
co-ordination reposing in the Isle of Paradise would be found
equal to, and adequate for, the mastery, control, and co-ordination
of such an infinite universe. And subsequent to this bestowal
of limitless force and power upon a boundless universe, the Infinite
would still be surcharged with the same degree of force and energy;
the Unqualified Absolute would still be undiminished; God would
still possess the same infinite potential, just as if force, energy,
and power had never been poured forth for the endowment of universe
upon universe.
3:4.3 And so with wisdom: The fact that mind is so freely distributed
to the thinking of the realms in no wise impoverishes the central
source of divine wisdom. As the universes multiply, and beings
of the realms increase in number to the limits of comprehension,
if mind continues without end to be bestowed upon these beings
of high and low estate, still will God's central personality continue
to embrace the same eternal, infinite, and all-wise mind.
3:4.4 The fact that he sends forth spirit messengers from himself
to indwell the men and women of your world and other worlds in
no wise lessens his ability to function as a divine and all-powerful
spirit personality; and there is absolutely no limit to the extent
or number of such spirit Monitors which he can and may send out.
This giving of himself to his creatures creates a boundless, almost
inconceivable future possibility of progressive and successive
existences for these divinely endowed mortals. And this prodigal
distribution of himself as these ministering spirit entities in
no manner diminishes the wisdom and perfection of truth and knowledge
which repose in the person of the all-wise, all-knowing, and all-powerful
Father.
3:4.5 To the mortals of time there is a future, but God inhabits
eternity. Even though I hail from near the very abiding place
of Deity, I cannot presume to speak with perfection of understanding
concerning the infinity of many of the divine attributes. Infinity
of mind alone can fully comprehend infinity of existence and eternity
of action.
3:4.6 Mortal man cannot possibly know the infinitude of the heavenly
Father. Finite mind cannot think through such an absolute truth
or fact. But this same finite human being can actually feel ¦¡literally
experience¦¡the full and undiminished impact of such an infinite
Father's LOVE. Such a love can be truly experienced, albeit while
quality of experience is unlimited, quantity of such an experience
is strictly limited by the human capacity for spiritual receptivity
and by the associated capacity to love the Father in return.
3:4.7 Finite appreciation of infinite qualities far transcends
the logically limited capacities of the creature because of the
fact that mortal man is made in the image of God¦¡there lives within
him a fragment of infinity. Therefore man's nearest and dearest
approach to God is by and through love, for God is love. And all
of such a unique relationship is an actual experience in cosmic
sociology, the Creator-creature relationship¦¡the Father¦¡child
affection.
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5.
¾Æ¹öÁöÀÇ ÃÖ»ó ÅëÄ¡
3:5.1 (50.6)
ÇϺ¸³ª ÀÌÈÄÀÇ Ã¢Á¶µé°ú ¿¬¶ôÇÏ´Â °æ¿ì¿¡, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â Á÷Á¢ ÀüÇÔÀ¸·Î ±×ÀÇ ¹«ÇÑÇÑ Èû°ú ÃÖÁ¾ ±ÇÇÑÀ» Çà»çÇÏ´Â
°ÍÀÌ ¾Æ´Ï¶ó, ±×ÀÇ ¾Æµé°ú ±× ÇÏÀ§ ¼º°ÝÀÚµéÀ» ÅëÇØ¼ ±×·¸°Ô ÇϽŴÙ. ±×¸®°í Çϳª´ÔÀº ÀÌ ¸ðµÎ¸¦ ÀÚ½ÅÀÇ ÀÚÀ¯
ÀÇÁö·Î ÇϽŴÙ. ¾Æ¹öÁö°¡ ¸Ã±ä ¾î¶² ±ÇÇѵµ, Çʿ䰡 »ý±â°í ½ÅÀÇ Áö¼ºÀÌ ±×·¸°Ô ÅÃÇÑ´Ù¸é, Á÷Á¢ Çà»çÇÒ ¼ö ÀÖ´Ù.
±×·¯³ª ÀϹÝÀûÀ¸·Î, ¿ÀÁ÷ À§ÀÓ¹ÞÀº ¼º°ÝÀÚ°¡ ½ÅÀÌ ¸Ã±ä Ã¥ÀÓÀ» ÀÌÇàÇÏÁö ¸øÇÏ´Â °á°ú·Î¼ ±×·¯ÇÑ ÇàÀ§°¡ ÀϾÙ.
±×·± ¶§¿¡, ±×·¯ÇÑ Å¸¸¿¡ ¾Æ¶û°÷ÇÏÁö ¾Ê°í, À¯º¸µÈ ½ÅÀÇ ±Ç´É°ú ÀáÀ缺ÀÇ ÇÑ°è ¾È¿¡¼, ¾Æ¹öÁö´Â µû·Î ÇൿÇϰí,
½º½º·Î°¡ ¼±ÅÃÇÑ Áö½Ã¿¡ µû¸¥´Ù. ±× ¼±ÅÃÀº ¾ðÁ¦³ª ¾î±è¾øÀÌ ¿ÏÀüÇϰí, ¹«ÇÑÈ÷ ½½±â·Î¿î ¼±ÅÃÀÌ´Ù.
3:5.2 (51.1) ¾Æ¹öÁö´Â ±×ÀÇ
¾ÆµéµéÀ» ÅëÇØ¼ ´Ù½º¸°´Ù. ¿ìÁÖ Á¶Á÷À» ÅëÇØ¼ ¹Ø¿¡±îÁö ²÷¾îÁöÁö ¾ÊÀº ÀÏ·ÃÀÇ ÅëÄ¡ÀÚµéÀÌ Àִµ¥, À̰ÍÀº Ç༺
¿µÁÖ¿¡¼ ³¡³ª¸ç, À̵éÀº ¾Æ¹öÁöÀÇ ±¤´ëÇÑ ¿µÅä¿¡¼ ÁøÈÇÏ´Â ±¸Ã¼µéÀÇ ¿î¸íÀ» ÁöµµÇÑ´Ù. ¡°¶¥°ú °Å±â¿¡ °¡µæÇÑ
°ÍÀÌ ÁÖÀÇ °ÍÀÌ¿ä,¡± ¡°±×´Â ¿ÕÀ» ÆóÇÏ°í ¿ÕÀ» ¼¼¿ì½Ã´Ï¶ó.¡± ¡°ÃÖ°íÀÚµéÀº »ç¶÷ÀÇ ³ª¶ó¿¡¼ ´Ù½º¸®µµ´Ù¡±ÇÏ´Â ¿ÜħÀº
´ÜÁö ½Ã(ãÌ) °°Àº Ç¥Çö¸¸Àº ¾Æ´Ï´Ù.
3:5.3 (51.2) »ç¶÷ÀÇ ¸¶À½
¼Ó¿¡¼ ÀϾ´Â »ç°ÇÀÇ °æ¿ì¿¡ ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¹Ýµå½Ã ¶æ´ë·Î ¸øÇÒÁö ¸ð¸£Áö¸¸, ÇÑ Ç༺ÀÇ ¿î¿µ°ú ¿î¸íÀÇ °æ¿ì¿¡
½ÅÀÇ °èȹÀÌ Áö¹èÇϸç, ÁöÇý¿Í »ç¶ûÀÇ ¸ñÇ¥, ¿µ¿øÇÑ ¸ñÇ¥´Â ½Â¸®¸¦ °ÅµÐ´Ù.
3:5.4 (51.3) ¿¹¼ö´Â ÀÌ·¸°Ô
¸»¾¸Çß´Ù: ¡°ÀúÈñ¸¦ ³»°Ô Áֽг» ¾Æ¹öÁö´Â ´©±¸º¸´Ù Å©½Ã¸ç, ¾Æ¹«µµ ¾Æ¹öÁöÀÇ ¼Õ¿¡¼ ÀúÈñ¸¦ Å»ÃëÇÒ ¼ö ¾øµµ´Ù.¡±
³ÊÈñ°¡ Çϳª´ÔÀÇ °ÅÀÇ ³¡¾ø´Â âÁ¶ÀÇ ´Ù¾çÇÑ ÀÛ¿ëÀ» ¾óÇÍ º¸°í ¾îÁö·´°Ô ±¤´ëÇÑ Ã¢Á¶¸¦ ¹Ù¶óº¸¸é¼, ³ÊÈñ´Â Çϳª´ÔÀÌ
Á¦ÀÏ ¸ÕÀú¶ó´Â °³³ä¿¡ ¸ØÄ©ÇÒÁö ¸ð¸¥´Ù. ±×·¯³ª Çϳª´ÔÀÌ ¸¸¹°ÀÇ ÆÄ¶ó´ÙÀ̽º Á߽ɿ¡¼, È®½ÇÇÏ°í ¿µ±¸ÇÏ°Ô º¸Á¿¡
¾É¾Æ °è½Ã°í ¸ðµç ÁöÀû Á¸ÀçÀÇ ÀºÇý·Î¿î ¾Æ¹öÁöÀÎ °ÍÀ» ³ÊÈñ°¡ ¹Þ¾ÆµéÀÌÁö ¸øÇÏ¸é ¾È µÈ´Ù. ¿ÀÁ÷ ¡°ÇÑ ºÐÀÇ Çϳª´Ô,
¸ðµç ÀÌÀÇ ¾Æ¹öÁö¡±°¡ °è½Ã°í, ±×´Â ¡°¸¸¹° À§¿¡, ¸¸¹° ¾È¿¡ °è½Ã´Ï¶ó,¡± ¡°±×¸®°í ±×´Â ¾î´À °Íº¸´Ù ¸ÕÀú °è½Ã°í,
±×ºÐ ¾È¿¡ ¸¸¹°ÀÌ Á¸ÀçÇÏ´À´Ï¶ó.¡±
3:5.5 (51.4) ¾ÕÀ» ³»´Ùº¸Áö
¸øÇÏ´Â Àλý, ±×¸®°í Á¸ÀçÀÇ Èï¸ÁÀº ¾î¶² ¸é¿¡¼µµ, Çϳª´ÔÀÌ ¿ìÁÖ¸¦ ÅëÄ¡ÇÑ´Ù´Â °³³ä°ú ¸ð¼øµÇÁö ¾Ê´Â´Ù. ÁøÈ
Àΰ£ÀÇ »ý¸íÀº ¸ðµÎ ¾î¶² ºÒ°¡ÇÇÇÑ °Íµé¿¡ ½Ã´Þ¸°´Ù. ´ÙÀ½À» »ý°¢ÇØ º¸¾Æ¶ó:
3:5.6 (51.5) 1. ¿ë±â¡ª°ÇÀüÇÑ
ÀÎǰ¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é ¾î·Á¿ò¿¡ ºÎµúÄ¡°í, ½Ç¸Á¿¡ ¹ÝÀÀÇϱ⸦ ¿ä±¸Çϴ ȯ°æ ¼Ó¿¡¼ »ç¶÷À» ±æ·¯¾ß ÇÑ´Ù.
3:5.7 (51.6) 2. ÀÌŸ½É¡ªµ¿·á¿¡°Ô
ºÀ»çÇÏ´Â °Í¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é ÀλýÀÇ Ã¼ÇèÀº »çȸ¿¡¼ ºÒ°øÆòÇÑ »óȲ¿¡ ºÎ´ÚÄ¡°Ô ¸¸µé¾î¾ß ÇÑ´Ù.
3:5.8 (51.7) 3. Èñ¸Á¡ªÅ«
½Å·Ú¡ª´Â ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é Àΰ£ÀÇ Á¸Àç´Â ºÒ¾È¿¡, ±×¸®°í µÇÇ®ÀÌÇÏ¿© ºÒÈ®½ÇÇÑ »óȲ¿¡ ´Ã ºÎµúÃÄ¾ß ÇÑ´Ù.
3:5.9 (51.8) 4. ¹ÏÀ½¡ªÀΰ£ÀÇ
»ý°¢À» ÃÖ°í·Î ÁÖÀåÇÏ´Â °Í¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é »ç¶÷ÀÇ Áö¼ºÀº, ¾Æ´Â °Íº¸´Ù ¹ÏÀ» ¼ö ÀÖ´Â ¹üÀ§°¡ Ç×»ó
´õ Å« ¾î·Á¿î °ï°æ¿¡ ºüÁ®¾ß ÇÑ´Ù.
3:5.10 (51.9) 5. Áø¸®¸¦
»ç¶ûÇϰí Áø¸®°¡ À̲ô´Â µ¥·Î ¾îµðµçÁö ±â²¨ÀÌ °¡·Á´Â ¸¶À½Àº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é »ç¶÷Àº À߸øÀÌ ÀÖ°í °ÅÁþÀÌ
¾ðÁ¦³ª °¡´ÉÇÑ ¼¼»ó¿¡¼ ÀÚ¶ó¾ß ÇÑ´Ù.
3:5.11 (51.10) 6. ÀÌ»óÁÖÀÇ¡ª½Å´Ù¿î
°Í¿¡ °¡±îÀÌ °¡´Â °³³ä¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é »ç¶÷Àº ºñ±³Àû ¼±ÇÏ°í ¾Æ¸§´Ù¿î ȯ°æ ¼Ó¿¡, ´õ ³ªÀº °ÍÀ» ÇâÇÏ´Â
¾ïÁ¦ÇÒ ¼ö ¾ø´Â Ãß±¸¸¦ ÀÚ±ØÇϴ ȯ°æ ¼Ó¿¡¼ ½Î¿ö¾ß ÇÑ´Ù.
3:5.12 (51.11) 7. Ãæ¼º¡ªÃÖ°íÀÇ
Àǹ«¿¡ Çå½ÅÇÏ´Â °Í¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é »ç¶÷Àº ¹è¹Ý´çÇÏ°í ¹ö¸²¹ÞÀ» °¡´É¼ºÀÌ ÀÖ´Â °¡¿îµ¥¿¡¼ °ßµð¾î¾ß ÇÑ´Ù.
Àǹ«¿¡ Çå½ÅÇÏ´Â ¿ë±â´Â ¼öÇàÇÏÁö ¸øÇÏ´Â À§ÇèÀÌ ¾Ï½ÃµÇ´Â µ¥ ÀÖ´Ù.
3:5.13 (51.12) 8. »ç½É(Þçãý)
¾ø´Â ŵµ¡ªÀڱ⸦ ÀØ´Â Á¤½Å¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é ÇÊ»ç Àΰ£Àº ÇÇÇÒ ¼ö ¾ø´Â Àھư¡ ÀÎÁ¤°ú ¸í¿¹¸¦ ¹ÞÀ¸·Á°í
²÷ÀÓ¾øÀÌ ¿ÜÄ¡´Â ¼Ò¸®¸¦ ±Í°¡ µû°©°Ô µè°í »ì¾Æ¾ß ÇÑ´Ù. ¹ö·Á¾ß ÇÒ Àڱ⠻ýȰÀÌ ¾ø´Ù¸é, »ç¶÷Àº ½Å´Ù¿î »ýȰÀ»
ÈûÂ÷°Ô ÅÃÇÒ ¼ö ¾ø´Ù. ´ëÁ¶°¡ µÇ¾î ¼±À» ³ôÀÌ°í ±¸º°ÇÒ ¾ÇÀÇ ÀáÀ缺ÀÌ ¾ø´Ù¸é, »ç¶÷Àº °áÄÚ ¿Ã¹Ù¸§À» À¯ÀÍÇϰÔ
¿òÄÑÁæ ¼ö ¾ø´Ù.
3:5.14 (51.13) 9. ±â»Ý¡ªÇູÀ¸·ÎºÎÅÍ
¾ò´Â ¸¸Á·°¨¡ªÀº ¹Ù¶÷Á÷ÇѰ¡? ±×·¸´Ù¸é »ç¶÷Àº °íÅ뽺·¯¿î ´Ù¸¥ ±æ°ú °íÅë¹ÞÀ» °¡´É¼ºÀ» ´Ã üÇèÇÒ ¼ö ÀÖ´Â ¼¼°è¿¡¼
»ì¾Æ¾ß ÇÑ´Ù.
3:5.15 (52.1) ¿ìÁÖ Àü¿ª¿¡
°ÉÃļ, ¾î¶² ´ÜÀ§µµ ÀüüÀÇ ÀϺκÐÀ¸·Î ¿©±ä´Ù. ÇÑ ºÎºÐÀÌ »ì¾Æ³²´Â °ÍÀº ÀüüÀÇ °èȹ°ú ¸ñÀû¿¡ ÇùÁ¶ÇÏ´Â µ¥,
°ð ¾Æ¹öÁöÀÇ ½Å¼ºÇÑ ¶æÀ» ÇàÇϱ⸦ ¸¶À½À» ´ÙÇÏ¿© ¹Ù¶ó°í, ÃæºÐÈ÷ ±â²¨ÀÌ ±×·¸°Ô Çϴ ŵµ¿¡ ´Þ·Á ÀÖ´Ù. À߸øÀÌ
(ÁöÇý·ÓÁö ¸øÇÑ ÆÇ´ÜÀ» ³»¸± °¡´É¼ºÀÌ) ¾ø´Â À¯ÀÏÇÑ ÁøÈ ¼¼°è´Â ÀÚÀ¯·Î¿î Áö´ÉÀÌ ¾ø´Â ¼¼°èÀÏ °ÍÀÌ´Ù. ÇϺ¸³ª
¿ìÁÖ¿¡´Â ¿ÏÀüÇÑ °ÅÁÖ¹ÎÀÌ »ç´Â ¿ÏÀüÇÑ ¼¼°è°¡ 10¾ï°³ ÀÖ´Ù. ±×·¯³ª ÀÚÀ¯¸¦ ´©¸®·Á¸é ÁøÈ Àΰ£Àº Ʋ¸± °¡´É¼ºÀÌ
ÀÖ¾î¾ß ÇÑ´Ù. ÀÚÀ¯·Ó°í °æÇèÀÌ ¾ø´Â ÁöÀû Á¸Àç´Â óÀ½¿¡ µµÀúÈ÷ ÇѰᰰÀÌ ÁöÇý·Î¿ï ¼ö ¾ø´Ù. ¿À·ÎÁö Àΰ£ÀÇ ÀÇÁö°¡
ÀϺη¯ ºñµµ´öÀû ÆÇ´ÜÀ» ÀǽÄÇÏ¸é¼ ÁöÁöÇϰí, ¾Ë¸é¼ °í¸¦ ¶§¿¡¾ß À߸øµÈ ÆÇ´Ü(¾Ç)ÀÇ °¡´É¼ºÀÌ Á˰¡ µÈ´Ù.
3:5.16 (52.2) ¿ÏÀüÇÑ ½Å¼ºÇÑ
¿ìÁÖ¿¡´Â ´©±¸³ª º»·¡ºÎÅÍ Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±À» ÃæºÐÈ÷ ÀÌÇØÇÑ´Ù. ÇϺ¸³ª ¼¼°èµéÀÇ °ÅÁֹο¡°Ô´Â ¼±ÅÃÀÇ ÀÚ±ØÀ¸·Î¼,
ºñ±³°¡ µÇ´Â °¡´ÉÇÑ ¿©·¯ °¡Ä¡ ¼öÁØÀÌ ÇÊ¿ä ¾ø´Ù. ±×·¯ÇÑ ¿ÏÀüÇÑ Á¸ÀçµéÀº, ´ëÁ¶µÇ°í »ý°¢À» °¿äÇÏ´Â ¸ðµç µµ´öÀû
»óȲÀÌ ¾ø¾îµµ ¼±À» ã¾Æ³»°í ¼±À» °í¸¦ ¼ö ÀÖ´Ù. ±×·¯³ª ¸ðµç ±×·¯ÇÑ ¿ÏÀüÇÑ Á¸ÀçÀÇ µµ´öÀû ¼ºÇ°°ú ¿µÀû ÁöÀ§´Â,
±×·¸°Ô Á¸ÀçÇÏ´Â »ç½Ç ´öºÐÀ¸·Î ±×·¯ÇÏ´Ù. ¿ÀÁ÷ ±×µéÀÇ ¼±ÃµÀû ÁöÀ§ ¾È¿¡¼ ±×µéÀº üÇèÀ¸·Î ½ÂÁøÇØ ¿Ô´Ù. ÇÊ»ç
Àΰ£Àº, ÇÏ´Ã °¡´Â Èĺ¸ÀÚ ÁöÀ§Á¶Â÷µµ, ÀÚ½ÅÀÌ ¹Ï°í ¼Ò¸ÁÇÔÀ¸·Î ¾ò´Â´Ù. Àΰ£ÀÇ ¸Ó¸®°¡ ÆÄ¾ÇÇϰí Àΰ£ÀÇ È¥ÀÌ
¾ò´Â ½Å´Ù¿î °ÍÀº ¹«¾ùÀ̳ª üÇèÀ¸·Î ¾òÀº °ÍÀÌ´Ù. ±×°ÍÀº ¸ö¼Ò üÇèÇÏ´Â ½ÇüÀ̸ç, µû¶ó¼ À߸øÀÌ ¾ø´Â ÇϺ¸³ª
ÀΰÝÀÚÀÇ ¼±ÃµÀû ¼±°ú ¿Ã¹Ù¸§°ú ¹Ý´ë·Î, µ¶Æ¯ÇÑ Àç»êÀÌ´Ù.
3:5.17 (52.3) ÇϺ¸³ªÀÇ
Àΰ£µéÀº ¿ë°¨ÇÏ°Ô Å¸°í³µÁö¸¸, »ç¶÷´Ù¿î Àǹ̿¡¼ ¿ë°¨ÇÑ °ÍÀº ¾Æ´Ï´Ù. ³¯ ¶§ºÎÅÍ Ä£ÀýÇÏ°í »ý°¢ÀÌ ±íÁö¸¸, Àΰ£Àû
¹æ¹ýÀ¸·Î µµÀúÈ÷ ÀÌŸ½ÉÀÌ ÀÖ´Ù°í ÇÒ ¼ö ¾ø´Ù. Áñ°Å¿î ¾Õ³¯À» ±â´ëÇÏÁö¸¸, ºÒÈ®½ÇÇÑ ÁøÈ ¼¼°è¿¡¼ ¹ÏÀ½ ÀÖ´Â
ÇÊ»çÀÚó·³ Àý¹¦ÇÑ ¹æ¹ýÀ¸·Î Èñ¸ÁÀ» °ÉÁö ¾Ê´Â´Ù. ±×µéÀº ¿ìÁÖ°¡ ¾ÈÁ¤µÇ¾î ÀÖÀ½À» ¹ÏÁö¸¸, ÇÊ»ç Àΰ£À» µ¿¹°ÀÇ
ÁöÀ§·ÎºÎÅÍ ÆÄ¶ó´ÙÀ̽º ¹® ¾Õ±îÁö ¿Ã¶ó°¡°Ô ÇÏ´Â À¯ÀÍÇÑ ½Å¾ÓÀ» µµ¹«Áö ¸ð¸¥´Ù. Áø¸®¸¦ »ç¶ûÇÏÁö¸¸, È¥À» ±¸¿øÇÏ´Â
Áø¸®ÀÇ ¼ºÁúÀ» ÀüÇô ¸ð¸¥´Ù. ±×µéÀº ÀÌ»óÁÖÀÇÀÚÀÌÁö¸¸, ±×·¸°Ô ž´Ù. ȯÈñ¿¡ À̸£´Â ¼±ÅÃÀ¸·Î ÀÌ»óÁÖÀÇÀÚ°¡
µÇ´Â ÃÖ°íÀÇ ±â»ÝÀ» µµ¹«Áö ¾ËÁö ¸øÇÑ´Ù. Ãæ¼º½º·´Áö¸¸, ºÒÀÌÇàÀÇ À¯È¤¿¡ ºÎµúÃļ, ¸¶À½À» ´ÙÇÏ¿© ÃѸíÇÏ°Ô Àǹ«¿¡
Çå½ÅÇÏ´Â, ¶³¸®´Â ±â»ÝÀ» °áÄÚ ¸Àº» ÀûÀÌ ¾ø´Ù. ±×µéÀº »ç¿å(Þçé¯)ÀÌ ¾øÁö¸¸, ½Î¿ì±â ÁÁ¾ÆÇÏ´Â ÀھƸ¦ ´ç´çÇϰÔ
Á¤º¹ÇÔÀ¸·Î, °áÄÚ ±×·± ¼öÁØÀÇ Ã¼ÇèÀ» ¾òÀº ÀûÀÌ ¾ø´Ù. ±×µéÀº Äè¶ôÀ» Áñ±âÁö¸¸, °íÅë ¹ÞÀ» »·Çß´Ù°¡ ´Þ¾Æ³ª´Â
±â»ÝÀÌ ¾ó¸¶³ª ´ÜÁö ¾ËÁö ¸øÇÑ´Ù.
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5.
The Father¡¯s Supreme Rule
3:5.1 In his contact with the
post-Havona creations, the Universal Father does not exercise
his infinite power and final authority by direct transmittal but
rather through his Sons and their subordinate personalities. And
God does all this of his own free will. Any and all powers delegated,
if occasion should arise, if it should become the choice of the
divine mind, could be exercised direct; but, as a rule, such action
only takes place as a result of the failure of the delegated personality
to fulfill the divine trust. At such times and in the face of
such default and within the limits of the reservation of divine
power and potential, the Father does act independently and in
accordance with the mandates of his own choice; and that choice
is always one of unfailing perfection and infinite wisdom.
3:5.2 The Father rules through his Sons; on down through the universe
organization there is an unbroken chain of rulers ending with
the Planetary Princes, who direct the destinies of the evolutionary
spheres of the Father' s vast domains. It is no mere poetic expression
that exclaims: " The earth is the Lord's and the fullness
thereof. " " He removes kings and sets up kings. "
" The Most Highs rule in the kingdoms of men. "
3:5.3 In the affairs of men's hearts the Universal Father may
not always have his way; but in the conduct and destiny of a planet
the divine plan prevails; the eternal purpose of wisdom and love
triumphs.
3:5.4 Said Jesus: " My Father, who gave them to me, is greater
than all; and no one is able to pluck them out of my Father's
hand. " As you glimpse the manifold workings and view the
staggering immensity of God's well-nigh limitless creation, you
may falter in your concept of his primacy, but you should not
fail to accept him as securely and everlastingly enthroned at
the Paradise center of all things and as the beneficent Father
of all intelligent beings. There is but " one God and Father
of all, who is above all and in all, " " and he is before
all things, and in him all things consist. "
3:5.5 The uncertainties of life and the vicissitudes of existence
do not in any manner contradict the concept of the universal sovereignty
of God. All evolutionary creature life is beset by certain inevitabilities.
Consider the following:
3:5.6. 1. Is courage ¦¡strength of character¦¡desirable? Then must
man be reared in an environment which necessitates grappling with
hardships and reacting to disappointments.
3:5.7. 2. Is altruism ¦¡service of one's fellows¦¡desirable? Then
must life experience provide for encountering situations of social
inequality.
3:5.8. 3. Is hope¦¡the grandeur of trus¦¡desirable? Then human existence
must constantly be confronted with insecurities and recurrent
uncertainties.
3:5.9. 4. Is faith ¦¡the supreme assertion of human thought¦¡desirable?
Then must the mind of man find itself in that troublesome predicament
where it ever knows less than it can believe.
3:5.10. 5. Is the love of truth and the willingness to go wherever
it leads, desirable? Then must man grow up in a world where error
is present and falsehood always possible.
3:5.11. 6. Is idealism¦¡the approaching concept of the divine¦¡desirable?
Then must man struggle in an environment of relative goodness
and beauty, surroundings stimulative of the irrepressible reach
for better things.
3:5.12. 7. Is loyalty¦¡devotion to highest duty¦¡desirable? Then
must man carry on amid the possibilities of betrayal and desertion.
The valor of devotion to duty consists in the implied danger of
default.
3:5.13. 8. Is unselfishness¦¡the spirit of self-forgetfulness¦¡desirable?
Then must mortal man live face to face with the incessant clamoring
of an inescapable self for recognition and honor. Man could not
dynamically choose the divine life if there were no self-life
to forsake. Man could never lay saving hold on righteousness if
there were no potential evil to exalt and differentiate the good
by contrast.
3:5.14. 9. Is pleasure ¦¡the satisfaction of happiness¦¡desirable?
Then must man live in a world where the alternative of pain and
the likelihood of suffering are ever-present experiential possibilities.
3:5.15 Throughout the universe, every unit is regarded as a part
of the whole. Survival of the part is dependent on co-operation
with the plan and purpose of the whole, the wholehearted desire
and perfect willingness to do the Father's divine will. The only
evolutionary world without error (the possibility of unwise judgment)
would be a world without free intelligence. In the Havona universe
there are a billion perfect worlds with their perfect inhabitants,
but evolving man must be fallible if he is to be free. Free and
inexperienced intelligence cannot possibly at first be uniformly
wise. The possibility of mistaken judgment (evil) becomes sin
only when the human will consciously endorses and knowingly embraces
a deliberate immoral judgment.
3:5.16 The full appreciation of truth, beauty, and goodness is
inherent in the perfection of the divine universe. The inhabitants
of the Havona worlds do not require the potential of relative
value levels as a choice stimulus; such perfect beings are able
to identify and choose the good in the absence of all contrastive
and thought-compelling moral situations. But all such perfect
beings are, in moral nature and spiritual status, what they are
by virtue of the fact of existence. They have experientially earned
advancement only within their inherent status. Mortal man earns
even his status as an ascension candidate by his own faith and
hope. Everything divine which the human mind grasps and the human
soul acquires is an experiential attainment; it is a reality of
personal experience and is therefore a unique possession in contrast
to the inherent goodness and righteousness of the inerrant personalities
of Havona.
3:5.17 The creatures of Havona are naturally brave, but they are
not courageous in the human sense. They are innately kind and
considerate, but hardly altruistic in the human way. They are
expectant of a pleasant future, but not hopeful in the exquisite
manner of the trusting mortal of the uncertain evolutionary spheres.
They have faith in the stability of the universe, but they are
utter strangers to that saving faith whereby mortal man climbs
from the status of an animal up to the portals of Paradise. They
love the truth, but they know nothing of its soul-saving qualities.
They are idealists, but they were born that way; they are wholly
ignorant of the ecstasy of becoming such by exhilarating choice.
They are loyal, but they have never experienced the thrill of
wholehearted and intelligent devotion to duty in the face of temptation
to default. They are unselfish, but they never gained such levels
of experience by the magnificent conquest of a belligerent self.
They enjoy pleasure, but they do not comprehend the sweetness
of the pleasure escape from the pain potential. |
6.
¾Æ¹öÁöÀÇ ¼öÀ§¼º
3:6.1 (52.4)
½ÅÀ¸·Î¼ »ç½É¾øÀÌ ¿ÏÀüÈ÷ ³Ê±×·¯¿î ¸¶À½À¸·Î, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ±ÇÇÑÀ» ¹ö¸®°í ±Ç·ÂÀ» ³Ñ°ÜÁֽŴÙ. ±×·¯³ª ¾Æ¹öÁö´Â
±×·¡µµ Á¦ÀÏ ¸ÕÀúÀÌ´Ï, ±×ÀÇ ¼ÕÀº ¿ìÁÖ ¿µ¿ªÀÇ »óȲÀ» Á¶Á¾ÇÏ´Â °·ÂÇÑ Áö·¿´ë¿¡ °¡ ÀÖ´Ù. Çϳª´ÔÀº ¸ðµç ¸¶Áö¸·
°áÁ¤±ÇÀ» Áã°í ÀÖÀ¸¸ç, ¹Ù±ùÀ¸·Î »¸°í ¼Ò¿ëµ¹ÀÌÄ¡´Â, Ç×»ó ȸÀüÇϴ âÁ¶ÀÇ º¹Áö¿Í ¿î¸í¿¡ ´ëÇÏ¿© ´©±¸µµ µµÀüÇÒ
¼ö ¾ø´Â ±ÇÇÑÀ¸·Î, ±×ÀÇ ¿µ¿øÇÑ ¸ñÀûÀ» À§Çؼ Àü´ÉÇÑ °ÅºÎ±ÇÀ» ¾î±è¾øÀÌ Çà»çÇÑ´Ù.
3:6.2 (52.5) Çϳª´ÔÀÇ ÅëÄ¡±ÇÀº
Á¦ÇÑÀÌ ¾ø°í, ±× ÅëÄ¡±ÇÀº ¸ðµç âÁ¶ÀÇ ±Ùº»Àû »ç½ÇÀÌ´Ù. ¿ìÁÖ°¡ ÇÊ¿¬ÀûÀ¸·Î »ý±ä °ÍÀº ¾Æ´Ï´Ù. ¿ìÁÖ´Â ¾î¼´Ù°¡
»ý±âÁö ¾Ê°í, ½º½º·Î Á¸ÀçÇÏÁöµµ ¾Ê´Â´Ù. ¿ìÁÖ´Â ÁöÀº ÀÛǰÀÌ¿ä, µû¶ó¼ âÁ¶ÀÚÀÇ ¶æ¿¡ Åë°·Î Áö¹èµÈ´Ù. Çϳª´ÔÀÇ
¶æÀº ½Å¼ºÇÑ Áø¸®¿ä, »ì¾Æ ÀÖ´Â »ç¶ûÀÌ´Ù. µû¶ó¼ ÁøÈÇÏ´Â ¿©·¯ ¿ìÁÖ¿¡¼ ¿Ï¼ºµÇ´Â âÁ¶µéÀº µÎ °¡Áö Ư¡À»
°¡Áö´Ï, Çϳª´Â ¼±¡ª½Å¿¡ °¡±î¿ò¡ªÀÌ¿ä, Çϳª´Â ÀáÀçÇÏ´Â ¾Ç¡ª½ÅÀ¸·ÎºÎÅÍ ¸Ö¾îÁö´Â °Í¡ªÀÌ´Ù.
3:6.3 (53.1) ¸ðµç Á¾±³
öÇÐÀº, ½Ã°£ÀÌ Áö³ª¸é, À¯ÀÏÇÑ Çϳª´ÔÀÌ ¿ìÁÖ¸¦ ÅëÀÏÇÏ¿© ´Ù½º¸°´Ù´Â °³³ä¿¡ µµ´ÞÇÑ´Ù. ¿ìÁÖÀÇ ¿øÀÎÀº ¿ìÁÖÀÇ
°á°úº¸´Ù ³·À» ¼ö ¾ø´Ù. ¿ìÁÖÀÇ »ý¸í°ú ¿ìÁÖ Áö¼ºÀÌ Èê·¯³ª¿À´Â ±× ±Ù¿øÀº À̰͵éÀÌ ³ªÅ¸³ª´Â ¼öÁغ¸´Ù ³ô¾Æ¾ß
ÇÑ´Ù. Àΰ£ÀÇ Áö¼ºÀº ±×º¸´Ù ³·Àº °è±Þ Á¸ÀçÀÇ ÇüÆíÀ¸·Î Àϰü¼º ÀÖ°Ô ¼³¸íÇÒ ¼ö ¾ø´Ù. »ç¶÷ÀÇ Áö¼ºÀº, ¿À·ÎÁö
»ó±ÞÀÇ »ý°¢, ±×¸®°í ¸ñÀûÀ» °¡Áø ÀÇÁö(ëòò¤)°¡ Çö½Ç·Î ÀÖÀ½À» ÀνÄÇØ¾ß ÂüÀ¸·Î ÀÌÇØÇÒ ¼ö ÀÖ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö°¡
Çö½ÇÀÓÀ» ÀÎÁ¤ÇÏÁö ¾Ê°í¼ µµ´öÀû Á¸ÀçÀÎ Àΰ£À» ¼³¸íÇÒ ¼ö´Â ¾ø´Ù.
3:6.4 (53.2) ±â°è·ÐÀû öÇÐÀÚ´Â
º¸ÆíÀû ÃÖ°íÀÇ ÀÇÁö°¡ ÀÖ´Ù´Â °ü³äÀ» °ÅºÎÇÑ´Ù°í °ø¾ðÇϸç, ¿ìÁÖ ¹ýÄ¢À» °øµé¿© ¼³¸íÇÏ¸é¼ ¹Ù·Î ±× ÃÖ°í ÀÇÁöÀÇ
ÀÛ¿ëÀ» ±íÀÌ ¼þ¹èÇÑ´Ù. ±×·¯ÇÑ ¹ýÄ¢ÀÌ ½º½º·Î ÀÛ¿ëÇϰí ÀÚ¸íÇÏ´Ù°í »ý°¢ÇÏ´Ù´Ï, ±× ±â°è·ÐÀÚ´Â ±× ¹ýÀÇ Ã¢Á¶ÀÚ¿¡°Ô
¿µ¹®µµ ¸ð¸£°í ¾ó¸¶³ª Á¸°æÀ» Ç¥Çϴ°¡!
3:6.5 (53.3) »ç¶÷¿¡°Ô ±êµå´Â
»ý°¢ Á¶ÀýÀÚÀÇ °³³äÀ» Á¦¿ÜÇϰí, Çϳª´ÔÀ» Àΰ£Ã³·³ ¿©±â´Â °ÍÀº Å« À߸øÀÌ´Ù. ±×·¯³ª À̰ÍÁ¶Â÷µµ ù° ±Ù¿ø Áß½ÉÀÇ
°³³äÀ» öÀúÈ÷ ±â°è·Î º¸´Â °Íó·³ ¾î¸®¼®Áö´Â ¾Ê´Ù.
3:6.6 (53.4) ÆÄ¶ó´ÙÀ̽º
¾Æ¹öÁö´Â °íÅëÀ» ¹Þ´Â°¡? ³ª´Â ¸ð¸¥´Ù. âÁ¶ ¾ÆµéÀº ÇÊ»çÀÚó·³ °íÅë¹ÞÀ» ¼ö ÀÖ´Â °ÍÀÌ ¾ÆÁÖ È®½ÇÇϰí, ¶§¶§·Î
°íÅë¹Þ´Â´Ù. ¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µÀº ´Ù¸¥ Àǹ̿¡¼ °íÅëÀ» ¹Þ´Â´Ù. ³ª´Â ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ °íÅëÀ» ¹Þ´Â´Ù°í
»ý°¢ÇÏÁö¸¸, ¾î¶² ¹æ¹ýÀ¸·Î °íÅëÀ» ¹Þ´ÂÁö ÀÌÇØÇÒ ¼ö ¾ø´Ù. ¾Æ¸¶ ¼º°Ý ȸ·Î¸¦ ÅëÇϵçÁö, ¶Ç´Â »ý°¢ Á¶ÀýÀÚÀÇ
°³¼ºÀ» ÅëÇØ¼, ±×¸®°í ±×ÀÇ ¿µ¿øÇÑ ¼ºÇ°À» ´Ù¸£°Ô ¼ö¿©ÇÔÀ¸·Î ±×·² °ÍÀÌ´Ù. ±×´Â ÇÊ»ç ¹ÎÁ·µé¿¡ °üÇÏ¿© À̸£¼Ì´Ù,
¡°³ÊÈñ°¡ ¾î¶² °íÅëÀ» ¹Þ¾Æµµ ³»°¡ °íÅëÀ» ¹Þ³ë¶ó.¡± Àǹ®ÇÒ ¿©Áö ¾øÀÌ, ±×´Â ¾Æ¹öÁö´ä°Ô, µ¿Á¤ÇÏ´Â ´À³¦À» °¡Áø´Ù.
±×´Â ÂüÀ¸·Î °íÅë¹Þ´ÂÁöµµ ¸ð¸£Áö¸¸, ³ª´Â ±× °íÅëÀÌ ¾î¶² ¼ºÁúÀÇ °ÍÀÎÁö ÀÌÇØÇÏÁö ¸øÇÑ´Ù.
3:6.7 (53.5) ¹«ÇÑÇÏ°í ¿µ¿øÇÑ
ÅëÄ¡ÀÚ, ¿Â ¿ìÁÖÀÇ ÅëÄ¡ÀÚ´Â ÈûÀÌ¿ä ÇüÅÂÀ̸ç, ¿¡³ÊÁö¿ä °úÁ¤À̸ç, ¿øº»ÀÌÀÚ ¿øÄ¢ÀÌ¿ä, °è½ÉÀÌÀÚ ÀÌ»óÈµÈ ½ÇüÀÌ´Ù.
±×·¯³ª ÀÌ ¸ðµç °ÍÀ» ³Ñ´Â´Ù. ±×´Â ¼º°Ý Á¸ÀçÀ̸ç, ÃÖ°íÀÇ ÀÇÁö¸¦ Çà»çÇϰí, ½Å(ãê)ÀÇ ÀÚÀǽÄÀ» üÇèÇϸç,
âÁ¶ Áö¼ºÀÌ ³»¸®´Â ¸í·ÉÀ» ½ÇÇàÇϰí, ¿µ¿øÇÑ ¸ñÀûÀ» ÀÌ·ç´Â ¸¸Á·°¨À» Ãß±¸Çϸç, ¿ìÁÖ¿¡ ÀÖ´Â ÀÚ³àµé¿¡°Ô ¾Æ¹öÁöÀÇ
»ç¶û°ú ¾ÖÁ¤À» º¸ÀδÙ. ±×¸®°í ´õ °³ÀÎÀûÀÎ ¾Æ¹öÁöÀÇ ÀÌ·¯ÇÑ Æ¯¼ºÀº, ¹Ì°¡¿¤, °ð ³ÊÈñ âÁ¶ ¾ÆµéÀÌ À¯¶õ½Ã¾Æ¿¡¼
À°½ÅÈÇßÀ» ¶§ ±×ÀÇ ¼ö¿© »ý¾Ö¿¡¼ µå·¯³ Ư¼ºÀ» »ìÆìº½À¸·Î ´õ Àß ÀÌÇØÇÒ ¼ö ÀÖ´Ù.
3:6.8 (53.6) ¾Æ¹öÁö Çϳª´ÔÀº
»ç¶÷À» »ç¶ûÇϰí, ¾Æµé Çϳª´ÔÀº »ç¶÷¿¡°Ô ºÀ»çÇÑ´Ù. ¿µ Çϳª´ÔÀÌ º£Çª´Â ÀºÃÑÀ» ÅëÇØ¼ ½ÅÀÇ ¾ÆµéµéÀÌ ¿¹Á¤ÇÑ
¹æ¹ýÀ¸·Î ¾Æ¹öÁö Çϳª´ÔÀ» ã´Â ¸ðÇè, ´Ã ¿Ã¶ó°¡´Â ¸ðÇèÀ» Ç϶ó°í ¿µ Çϳª´ÔÀº ¿ìÁÖÀÇ ÀÚ³àµé¿¡°Ô ¿µ°¨À» ÁØ´Ù.
3:6.9 (53.7) [¿ìÁÖÀÇ ¾Æ¹öÁö¸¦
°è½ÃÇÏ´Â ¹ßÇ¥¿¡ ¹èÄ¡µÈ ½Å¼ºÇÑ Á¶¾ðÀÚÀ̹ǷÎ, ³ª´Â °è¼ÓÇÏ¿© ½ÅÀÇ ¼Ó¼º¿¡ °üÇÏ¿© ÀÌ ±ÛÀ» ½è´Ù.]
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6.
The Father¡¯s Primacy
3:6.1 With divine selflessness,
consummate generosity, the Universal Father relinquishes authority
and delegates power, but he is still primal; his hand is on the
mighty lever of the circumstances of the universal realms; he
has reserved all final decisions and unerringly wields the all-powerful
veto scepter of his eternal purpose with unchallengeable authority
over the welfare and destiny of the outstretched, whirling, and
ever-circling creation.
3:6.2 The sovereignty of God is unlimited; it is the fundamental
fact of all creation. The universe was not inevitable. The universe
is not an accident, neither is it self-existent. The universe
is a work of creation and is therefore wholly subject to the will
of the Creator. The will of God is divine truth, living love;
therefore are the perfecting creations of the evolutionary universes
characterized by goodness¦¡nearness to divinity; by potential evil¦¡remoteness
from divinity.
3:6.3 All religious philosophy, sooner or later, arrives at the
concept of unified universe rule, of one God. Universe causes
cannot be lower than universe effects. The source of the streams
of universe life and of the cosmic mind must be above the levels
of their manifestation. The human mind cannot be consistently
explained in terms of the lower orders of existence. Man's mind
can be truly comprehended only by recognizing the reality of higher
orders of thought and purposive will. Man as a moral being is
inexplicable unless the reality of the Universal Father is acknowledged.
3:6.4 The mechanistic philosopher professes to reject the idea
of a universal and sovereign will, the very sovereign will whose
activity in the elaboration of universe laws he so deeply reverences.
What unintended homage the mechanist pays the law-Creator when
he conceives such laws to be self-acting and self-explanatory!
3:6.5 It is a great blunder to humanize God, except in the concept
of the indwelling Thought Adjuster, but even that is not so stupid
as completely to mechanize the idea of the First Great Source
and Center.
3:6.6 Does the Paradise Father suffer? I do not know. The Creator
Sons most certainly can and sometimes do, even as do mortals.
The Eternal Son and the Infinite Spirit suffer in a modified sense.
I think the Universal Father does, but I cannot understand how;
perhaps through the personality circuit or through the individuality
of the Thought Adjusters and other bestowals of his eternal nature.
He has said of the mortal races, " In all your afflictions
I am afflicted. " He unquestionably experiences a fatherly
and sympathetic understanding; he may truly suffer, but I do not
comprehend the nature thereof.
3:6.7 The infinite and eternal Ruler of the universe of universes
is power, form, energy, process, pattern, principle, presence,
and idealized reality. But he is more; he is personal; he exercises
a sovereign will, experiences self-consciousness of divinity,
executes the mandates of a creative mind, pursues the satisfaction
of the realization of an eternal purpose, and manifests a Father's
love and affection for his universe children. And all these more
personal traits of the Father can be better understood by observing
them as they were revealed in the bestowal life of Michael, your
Creator Son, while he was incarnated on Urantia.
3:6.8 God the Father loves men; God the Son serves men; God the
Spirit inspires the children of the universe to the ever-ascending
adventure of finding God the Father by the ways ordained by God
the Sons through the ministry of the grace of God the Spirit.
3:6.9 [Being the Divine Counselor assigned to the presentation
of the revelation of the Universal Father, I have continued with
this statement of the attributes of Deity. ] |
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