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4 Æí
Çϳª´Ô°ú ¿ìÁÖÀÇ °ü°è
4:0.1 (54.1) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿Â ¿ìÁÖÀÇ ¹°Áú¤ýÁö¼º¤ý¿µÀÇ Çö»ó°ú °ü°èµÇ´Â ¿µ¿øÇÑ ¸ñÀûÀ» °¡Á³°í ¾ðÁ¦±îÁö³ª
À̸¦ ÁýÇàÇϰí ÀÖ´Ù. Çϳª´ÔÀº ÀÚ½ÅÀÇ ÃÖ°íÀÇ ÀÚÀ¯ ÀÇÁö·Î ¿ìÁÖµéÀ» âÁ¶Çß°í, ¿ÂÅë ½½±â·Ó°í ¿µ¿øÇÑ ¸ñÀû¿¡ µû¶ó¼
ÀÌ ¿ìÁÖµéÀ» âÁ¶Çß´Ù. ÆÄ¶ó´ÙÀ̽º ½Åµé°ú °¡Àå ³ôÀº ±× µ¿·áµéÀ» Á¦¿ÜÇϰí, ´©°¡ ÂüÀ¸·Î Çϳª´ÔÀÇ ¿µ¿øÇÑ ¸ñÀûÀ»
±×´ÙÁö ¸¹ÀÌ ÀÌÇØÇϴ°¡ Àǽɽº·´´Ù. ÆÄ¶ó´ÙÀ̽ºÀÇ ³ôÀº ½Ã¹ÎµéÁ¶Â÷, ½ÅµéÀÇ ¿µ¿øÇÑ ¸ñÀûÀÇ º»Áú¿¡ °üÇÏ¿© ¾ÆÁÖ
´Ù¾çÇÑ ÀǰßÀ» °¡Áö°í ÀÖ´Ù.
4:0.2 (54.2) Çϳª´ÔÀÌ ¿ÏÀüÇÑ
ÇϺ¸³ª Áß¾Ó ¿ìÁÖ¸¦ âÁ¶ÇÑ ¸ñÀûÀº, ¼øÀüÈ÷ ½ÅÀÇ ¼ºÇ°À» ¸¸Á·½ÃŰ´Â °ÍÀ̾ú´Ù°í Ãß·ÐÇϱâ´Â ½±´Ù. ÇϺ¸³ª´Â ¸ðµç
´Ù¸¥ ¿ìÁÖ Ã¢Á¶¸¦ À§ÇÑ ¿øº» âÁ¶·Î¼, ±×¸®°í ÆÄ¶ó´ÙÀ̽º·Î °¡´Â ±æ¿¡ ÀÖ´Â ½Ã°£ ¼ø·ÊÀÚµéÀ» À§ÇÏ¿© ÃÖÁ¾ Çб³·Î¼
¾²ÀÌ´ÂÁö ¸ð¸¥´Ù. ±×·¯³ª ±×·¯ÇÑ ÇÏ´ÃÀÇ ¿ìÁÖ´Â ±Ùº»ÀûÀ¸·Î ¿ÏÀüÇÏ°í ¹«ÇÑÇÑ Ã¢Á¶ÀÚµéÀÌ ±â»µÇÏ°í ¸¸Á·Çϱâ À§Çؼ
Á¸ÀçÇÔÀÌ Æ²¸²¾ø´Ù.
4:0.3 (54.3) ÁøÈÇÏ´Â ÇÊ»çÀÚ¸¦
¿ÏÀüÇÏ°Ô ¸¸µå´Â ³î¶ó¿î °èȹ, ±×¸®°í ±×µéÀÌ ÆÄ¶ó´ÙÀ̽º¿Í ÃÖÈÄ ±º´Ü¿¡ À̸¥ µÚ¿¡, ¹àÇôÁöÁö ¾ÊÀº ¾î¶² ¾Õ³¯ÀÇ
°ú¾÷À» À§Çؼ ±×µéÀ» ´õ ÈÆ·ÃÇÏ´Â °èȹÀº ÇöÀç, Àϰö ÃÊ¿ìÁÖ¿Í ±× ¿©·¯ Á¾¼Ó ºÎ¼¿¡¼ ÁÖ¿äÇÑ °ü½É°Å¸®ÀÇ ÇϳªÀÌ´Ù.
½Ã°øÀÇ ÇÊ»çÀÚ¸¦ ¿µÀûÀ¸·Î º¯È½Ã۰í ÈÆ·Ã½ÃŰ´Â ÀÌ ½Âõ °èȹÀº, °áÄÚ ¿ìÁÖÀÇ ÁöÀû Á¸ÀçµéÀÇ À¯ÀÏÇÑ Á÷¾÷ÀÌ ¾Æ´Ï´Ù.
Á¤¸»·Î ÇÏ´Ã ¹«¸®µéÀÇ ½Ã°£À» Â÷ÁöÇÏ°í ¿¡³ÊÁö¸¦ ¿ä±¸ÇÏ´Â, ¸Å·Â ÀÖ´Â ´Ù¸¥ ÀϰŸ®°¡ ¸¹ÀÌ ÀÖ´Ù.
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Paper
4
God¡¯s Relation to the Universe
4:0.1 The Universal Father has an eternal purpose pertaining
to the material, intellectual, and spiritual phenomena of the
universe of universes, which he is executing throughout all
time. God created the universes of his own free and sovereign
will, and he created them in accordance with his all-wise and
eternal purpose. It is doubtful whether anyone except the Paradise
Deities and their highest associates really knows very much
about the eternal purpose of God. Even the exalted citizens
of Paradise hold very diverse opinions about the nature of the
eternal purpose of the Deities.
4:0.2 It is easy to deduce that the purpose in creating the
perfect central universe of Havona was purely the satisfaction
of the divine nature. Havona may serve as the pattern creation
for all other universes and as the finishing school for the
pilgrims of time on their way to Paradise; however, such a supernal
creation must exist primarily for the pleasure and satisfaction
of the perfect and infinite Creators.
4:0.3 The amazing plan for perfecting evolutionary mortals and,
after their attainment of Paradise and the Corps of the Finality,
providing further training for some undisclosed future work,
does seem to be, at present, one of the chief concerns of the
seven superuniverses and their many subdivisions; but this ascension
scheme for spiritualizing and training the mortals of time and
space is by no means the exclusive occupation of the universe
intelligences. There are, indeed, many other fascinating pursuits
which occupy the time and enlist the energies of the celestial
hosts.
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1.
¿ìÁÖ¿¡ ´ëÇÑ ¾Æ¹öÁöÀÇ Åµµ
4:1.1 (54.4)
¿À·£ ¼¼¿ù¿¡ °ÉÃļ, À¯¶õ½Ã¾Æ °ÅÁÖ¹ÎÀº Çϳª´ÔÀÇ ¼·¸®¸¦ À߸ø ¾Ë°í ÀÖ¾ú´Ù. ³ÊÈñ ¼¼°è¿¡ ½Å¼ºÇÏ°Ô ÀÛ¿ëÇÏ´Â ¼·¸®°¡
ÀÖÁö¸¸, ±× ¼·¸®´Â ÇÊ»çÀÚ°¡ »ó»óÇØ ¿Ô´ø °Íó·³ À¯Ä¡ÇÏ°í ¸Ú´ë·ÎÀÌ°í ¹°ÁúÀûÀÎ ºÀ»ç´Â ¾Æ´Ï´Ù. ÇÏ´Ã Á¸Àç¿Í ½Å¼ºÇÑ
¿µµéÀÌ ¿¬°áµÇ¾î Ȱµ¿ÇÏ´Â µ¥ Çϳª´ÔÀÇ ¼·¸®°¡ ÀÖ´Ù. ±×µéÀº ¿ìÁÖ ¹ýÄ¢¿¡ µû¶ó¼, Çϳª´ÔÀÇ ¸í¿¹¿Í ¿ìÁÖ¿¡ ÀÖ´Â
ÀÚ³àµéÀÇ ¿µÀû Áøº¸¸¦ À§ÇÏ¿© ²÷ÀÓ¾øÀÌ ¼ö°íÇÑ´Ù.
4:1.2 (54.5) Çϳª´ÔÀÌ »ç¶÷À» »ó´ëÇÏ´Â °³³äÀ» »ý°¢ÇÒ ¶§, ³ÊÈñ´Â ¿ìÁÖÀÇ Ç¥¾î°¡ Áøº¸ÀÎ °ÍÀ» ±ú´Ý´Â
¼öÁرîÁö ³ª¾Æ°¥ ¼ö ¾ø´Â°¡? ¿À·£ ¼¼¿ùÀ» ÅëÇØ¼ Àηù´Â ÇöÀç À§Ä¡¿¡ À̸£·Á°í ÅõÀïÇØ ¿Ô´Ù. ÀÌ ¼öõ ³â¿¡ °ÉÃļ
¼·¸®´Â Á¡ÁøÀû ÁøÈ °èȹÀ» ½ÇÇàÇϰí ÀÖ¾ú´Ù. µÎ °¡Áö »ý°¢Àº ½ÇÁ¦·Î ¼·Î ¹Ý´ëµÇÁö ¾ÊÁö¸¸, ¹Ý´ëµÈ´Ù°í »ç¶÷ÀÌ
À߸øµÈ °³³äÀ» °¡Áö°í ÀÖ´Ù. ½ÅÀÇ ¼·¸®´Â °áÄÚ ¼¼¼ÓÀûÀ̰ųª ¿µÀûÀÎ, Àΰ£ÀÇ ÂüµÈ Áøº¸¸¦ ¹Ý´ëÇÏÁö ¾Ê´Â´Ù. ¼·¸®´Â
¾ðÁ¦³ª ÃÖ°í ÀÔ¹ýÀÚÀÇ º¯Ä¡¾Ê°í ¿ÏÀüÇÑ ¼ºÇ°°ú ÀÏÄ¡µÈ´Ù.
4:1.3 (55.1) ¡°Çϳª´ÔÀº Ãæ½ÇÇϰí,¡± ¡°±×ÀÇ ¸ðµç °è¸íÀº Á¤´çÇϴ϶ó.¡± ¡°±×ÀÇ Ãæ½ÇÇϽÉÀº ¹Ù·Î ±×
Çϴÿ¡¼ Á¤ÇØÁ³µµ´Ù.¡± ¡°¾Æ ÁÖ¿©, ¾ðÁ¦±îÁö³ª ÁÖÀÇ ¸»¾¸Àº Çϴÿ¡ Á¤ÂøµÇ¾ú°í, ÁÖ´Â ¸ðµç ¼¼´ë¿¡°Ô Ãæ½ÇÇϳªÀÌ´Ù.
ÁÖ°¡ ¶¥À» ¼¼¿ì½ÅÁï ¶¥ÀÌ ¹öƼ°í ÀÖ³ªÀÌ´Ù.¡± ¡°±×´Â Ãæ½ÇÇÑ Ã¢Á¶ÀڷδÙ.¡±
4:1.4 (55.2) ¾Æ¹öÁö´Â ±×ÀÇ ¸ñÀûÀ» Áö¿øÇϰí Àΰ£À» ºÎ¾çÇÏ·Á°í ¾Æ¹« Á¦ÇÑ ¾øÀÌ ¼¼·Â°ú ¼º°ÝÀÚµéÀ» ÀÌ¿ëÇØµµ
ÁÁ´Ù. ¡°¿µ¿øÇÑ Çϳª´ÔÀº ¿ì¸®ÀÇ Çdzó¿ä, ±× ¹Ø¿¡ ¿µ±¸ÇÑ ÆÈÀÌ ÀÖµµ´Ù.¡± ¡°ÃÖ°íÀÚÀÇ Àº¹ÐÇÑ °÷¿¡¼ »ç´Â ÀÚ´Â
Àü´ÉÀÚÀÇ ±×´Ã ¾Æ·¡¿¡¼ ¸Ó¹°¸®·Î´Ù.¡± ¡°º¼Áö¾î´Ù. ¿ì¸®¸¦ ÁöŰ´Â ºÐÀº Á¹Áöµµ ÀÚÁöµµ ¾Æ´ÏÇϸ®¶ó.¡± ¡°Çϳª´ÔÀ»
»ç¶ûÇÏ´Â ÀÚ¿¡°Ô´Â ¸ðµç °ÍÀÌ ÇÕÇÏ¿© ¼±À» ÀÌ·ëÀ» ¿ì¸®°¡ ¾Æ³ë¶ó.¡± ¡°ÁÖÀÇ ´«ÀÌ ¿Ã¹Ù¸¥ ÀÚ À§¿¡ ¸Ó¹«¸£°í, ±×ÀÇ
±Í´Â ÀúÈñÀÇ ±âµµ¸¦ µéÀ¸·Á°í ¿·Á ÀÖÀ½À̶ó.¡±
4:1.5 (55.3) Çϳª´ÔÀº ¡°¸ðµç °ÍÀ» ±Ç´ÉÀÇ ¸»¾¸À¸·Î¡± ¶°¹Þµå½Å´Ù. »õ·Î¿î ¼¼°èµéÀÌ Å¾ ¶§, ¡°±×´Â
¾ÆµéµéÀ» º¸³»½Ã¸ç, ¼¼»óÀÌ Ã¢Á¶µÇµµ´Ù.¡± Çϳª´ÔÀº ÁöÀ¸½Ç »Ó ¾Æ´Ï¶ó, ¡°¸ðµç °ÍÀ» º¸È£ÇϽô϶ó.¡± Çϳª´ÔÀº
¸ðµç ¹°Áú°ú ¸ðµç ¿µÀû Á¸À縦 Ç×»ó ¶°¹Þµå½Å´Ù. ¿ìÁÖµéÀº ¿µ¿øÈ÷ ¾ÈÁ¤µÇ¾î ÀÖ°í, °Ñº¸±â¿¡ ºÒ¾ÈÁ¤ÇÑ ¿ÍÁß¿¡ ¾ÈÁ¤ÀÌ
ÀÖ´Ù. º°µéÀÌ ÀÖ´Â ¿µ¿ª¿¡¼ »ý±â´Â ¿¡³ÊÁö ÆÄµ¿°ú ¹°¸®Àû ´ëº¯µ¿ °¡¿îµ¥ ±âÃÊÀû Áú¼¿Í ¾ÈÀüÀÌ ÀÖ´Ù.
4:1.6 (55.4) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¿ìÁÖ¸¦ °ü¸®ÇÏ´Â ÀÏ¿¡¼ ¹°·¯³ªÁö ¾Ê¾Ò°í, ³î°í ÀÖ´Â ½ÅÀÌ ¾Æ´Ï´Ù. Çϳª´ÔÀÌ
¸ðµç âÁ¶¸¦ ÇöÀç Áö¿øÇÏ´Â Àڷμ ¹°·¯³ª½Å´Ù¸é, Áï½Ã ¿ìÁÖÀÇ ºØ±«°¡ ÀϾ °ÍÀÌ´Ù. Çϳª´ÔÀÌ ¾Æ´Ï¶ó¸é, ½Çü
°°Àº °ÍÀÌ Çϳªµµ ÀÖÀ» ¼ö ¾ø´Ù. Áö±Ý ÀÌ ¼ø°£¿¡µµ, ¾ÆµæÇÑ Áö³ ½Ã´ë¿Í ¿µ¿øÇÑ ¾Õ³¯°ú ¸¶Âù°¡Áö·Î, Çϳª´ÔÀº
ÁÙ°ð ¶°¹Þµå½Å´Ù. ½ÅÀÇ ¼Õ±æÀº ¿µ¿øÀÇ ±Ëµµ µÑ·¹¿¡ ¹ÌÄ£´Ù. ¿ìÁÖ´Â ½Ã°èó·³ Å¿±ÀÌ °¨°Ü¼ ¾ó¸¶±îÁö¸¸ °¡´Ù°¡
±×¸¸ ÀÛµ¿À» ¸ØÃßÁö ¾ÊÀ¸¸ç, ¸¸¹°ÀÌ Ç×»ó »õ·Ó°Ô µÇ°í ÀÖ´Ù. ¾Æ¹öÁö´Â ²÷ÀÓ¾øÀÌ ¿¡³ÊÁö¿Í ºû°ú »ý¸íÀ» ¹æÃâÇÑ´Ù.
Çϳª´ÔÀº ¿µÀûÀÎ ÀÏ »Ó ¾Æ´Ï¶ó ±ÛÀÚ ±×´ë·ÎÀÇ ÀÏÀ» ÇϽŴÙ. ¡°±×´Â ºÏÂÊÀ» ºó °ø°£¿¡ ´Ã¿© Æì½Ã°í, Áö±¸¸¦ Çã°ø¿¡
°É¾î ³õÀ¸½Ã´À´Ï¶ó.¡±
4:1.7 (55.5) ³» ¼¿ÀÇ Á¸Àç´Â, ¿ìÁÖ ÇàÁ¤ÀÇ ÀÏ»ó »ç¹«¿¡¼ ±Ã±ØÀÇ Á¶È¸¦ ¹ß°ßÇϰí, ³Î¸® ¹ÌÄ¡´Â
¶æ±íÀº Á¶Á¤ÀÌ ÀÖ´Ù´Â °ÍÀ» ŽÁöÇÒ ¼ö ÀÖ´Ù. ÇÊ»ç Áö¼ºÀÌ º¸±â¿¡ ¿¬°áµÇÁö ¾Ê°í ¿ì¿¬Ã³·³ º¸ÀÌ´Â ¸¹Àº °ÍÀº,
³»°¡ º¸°Ç´ë, Áú¼ ÀÖ°í °Ç¼³ÀûÀÌ´Ù. ±×·¯³ª ³»°¡ ÃæºÐÈ÷ ÀÌÇØÇÏÁö ¸øÇÏ´Â ¸¹Àº ÀÏÀÌ ¿ìÁÖ¿¡¼ ÀϾ°í ÀÖ´Ù.
Áö¿ª ¿ìÁÖ¿Í ÃÊ¿ìÁÖ¿¡¼ ÀÌ¹Ì ÀÎÁ¤µÈ ¹°·Â¤ý¿¡³ÊÁö¤ýÁö¼º¤ý»ó¹°Áú¤ý¿µ¤ý¼º°ÝÀڵ鿡 °üÇÏ¿© ³ª´Â ¿À·§µ¿¾È ¿¬±¸ÇØ ¿Ô°í,
À̵鿡 ´ëÇÏ¿© ³ª´Â ¾ó¸¶Å Á¤ÅëÇÏ´Ù. ÀÌ ´ë¸®ÀÚ¿Í ¼º°ÝÀÚµéÀÌ ¾î¶»°Ô Ȱµ¿Çϴ°¡ ´ëü·Î ÀÌÇØÇϰí, ´ë¿ìÁÖ¿¡¼
Àΰ¡¹ÞÀº ¿µ(çÏ) Áö´É Á¸ÀçµéÀÌ ÇÏ´Â ÀÏÀ» ³ª´Â ¼Ò»óÇÏ°Ô ¾Ë°í ÀÖ´Ù. ¿ìÁÖµéÀÇ Çö»ó¿¡ °üÇÏ¿© Áö½ÄÀÌ Àִµ¥µµ,
³»°¡ ³Ë³ËÈ÷ Çì¾Æ¸± ¼ö ¾ø´Â ¿ìÁÖ ¹ÝÀÀÀ» ³ª´Â ´Ã º¸°Ô µÈ´Ù. ¹°·Â°ú ¿¡³ÊÁö, Áö¼º°ú ¿µÀÇ »óÈ£ °ü°è°¡ ¿ì¿¬È÷
µé¾î¸Â´Â µíÇÑ ÀÏÀ» °è¼Ó ±¸°æÇϴµ¥, ³ª´Â À̸¦ ÈíÁ·ÇÏ°Ô ¼³¸íÇÒ ¼ö ¾ø´Ù.
4:1.8 (55.6) ¿ìÁÖÀÇ ¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀÌ È°µ¿ÇϽŠÁ÷Á¢ °á°ú·Î »ý±â´Â ¸ðµç Çö»óÀÇ
ÀÛ¿ë, ±×¸®°í ´ëü·Î ÆÄ¶ó´ÙÀ̽º ¼¶ÀÇ ÀÛ¿ëÀ» ã¾Æ³»°í ºÐ¼®ÇÏ´Â ÀÏ¿¡ ³ª´Â ÀüÀûÀ¸·Î À¯´ÉÇÏ´Ù. ±×µéÀÇ ½Åºñ½º·¯¿î
µ¿±ÞÀÚ, ¼¼ ÀáÀç Àý´ëÀÚÀÇ ¼Ø¾¾·Î º¸ÀÌ´Â °ÍÀ» ±¸°æÇÏ°í ³ª´Â ´çȤÇÏ°Ô µÈ´Ù. ÀÌ Àý´ëÀÚµéÀº ¹°ÁúÀ» °¥¾ÆÄ¡¿ì°í,
Áö¼ºÀ» ÃÊ¿ùÇϰí, ¿µÀ» ¾ÐµµÇÏ´Â µíÇÏ´Ù. ÀÌ·¯ÇÑ ±î´Ù·Î¿î Á¶Ä¡µéÀ» ÀÌÇØÇÒ ¼ö ¾ø¾î¼ ³ª´Â Ç×»ó Çê°¥¸®°í ÀÚÁÖ
´çȲÇϴµ¥, À̰ÍÀ» ³ª´Â ¹«Á¦ÇÑ Àý´ëÀÚ, ½Å Àý´ëÀÚ, ¿ìÁÖ Àý´ëÀÚÀÇ °è½É°ú ÇàÀ§ÀÇ Å¿À¸·Î µ¹¸°´Ù.
4:1.9 (56.1) ÀÌ Àý´ëÀÚµéÀº ¿ìÁÖ¿¡¼ ³Î¸®, ÃæºÐÈ÷ ¹àÇôÁöÁö ¾ÊÀº Á¸ÀçÀÓÀÌ Æ²¸²¾ø°í, ÀÌ ¶§¹®¿¡,
°ø°£ ÀáÀç·ÂÀÇ Çö»ó¿¡¼, ±×¸®°í ±âŸ ÃÊ¿ù ±Ã±ØÀÚµéÀÇ È°µ¿¿¡¼, ½ÃÃÊ ÇüÅÂÀÇ ¹°·Â, °³³ä ¶Ç´Â ¿µµéÀÌ ÃÖ»óÀÇ
ÀûÀÀ°ú ±Ã±ØÀÇ °¡Ä¡°¡ °ü·ÃµÇ´Â º¹ÀâÇÑ Çö½Ç »óȲÀÇ ¿ä±¸¿¡ ´ëÇÏ¿© µµ´ëü ¾î¶»°Ô ¹ÝÀÀÇÒ °ÍÀΰ¡ ¹°¸®ÇÐÀÚ, öÇÐÀÚ
¶Ç´Â Á¾±³°¡µµ È®½ÇÈ÷ ¿¹ÃøÇϱ⠺Ұ¡´ÉÇÏ°Ô ¸¸µç´Ù.
4:1.10 (56.2) ½Ã°øÀÇ ¿©·¯ ¿ìÁÖ¿¡´Â ¿ìÁÖ »ç°ÇµéÀÇ Àüü ±¸¼ºÀÇ ±âÃʰ¡ µÇ´Â µíÇÑ À¯±âÀû ÅëÀϼºÀÌ
ÀÖ´Ù. °Ñº¸±â¿¡ °ü°è ¾ø´Â ¿ìÁÖ »ç°ÇµéÀÌ ³î¶ø°Ôµµ ¿ì¿¬È÷ Á¶Á¤µÇ¾î º¸ÀÌ´Â °ÍÀ¸·Î ÀÎÇÏ¿©, ÁøÈÇÏ´Â ÃÖ»ó Á¸ÀçÀÇ
ÀÌ »ì¾Æ ÀÖ´Â °è½É, °ð ½ÅÀÇ °èȹµÈ ºÒ¿ÏÀü ³»Àç´Â[1] ¶§¶§·Î ¼³¸íÇÒ ¼ö ¾øÀÌ ¸í½ÃµÈ´Ù. À̰ÍÀº ¼·¸®ÀÇ Àۿ롪ÃÖ»ó
Á¸Àç¿Í ÇÕµ¿ ÇàÀ§ÀÚÀÇ ºÐ¾ß¡ªÀÓÀÌ Æ²¸²¾ø´Ù.
4:1.11 (56.3) ¿ìÁÖ È°µ¿ÀÇ ¸ðµç ´Ü°è ¹× ÇüŸ¦ Á¶Á¤ÇÏ°í ¼·Î ¿¬°áÁþ´Â, ³Î¸® ¹ÌÄ¡°í ´ëü·Î ÆÄ¾ÇÇÒ
¼ö ¾ø´Â ÀÌ ÅëÁ¦ ÀÛ¿ëÀÌ, Çϳª´ÔÀÇ ¿µ±¤À» À§ÇÏ¿©, ¶Ç »ç¶÷°ú õ»çÀÇ ÀÌÀÍÀ» À§ÇÏ¿©, ¾ÆÁÖ ´Ùä·Ó°í °Ñº¸±â¿¡
Èñ¸Á ¾øÀÌ È¥¶õ¿¡ ºüÁø, Àâ´ÙÇÑ ¹°¸®¤ýÁ¤½Å¤ýµµ´ö¤ý¿µ Çö»óÀÌ ÇÑ Ä¡µµ ¾î±è¾øÀÌ ÇØ°áµÇ°Ô ¸¸µç´Ù°í ³ª´Â ¹Ï°í ½Í´Ù.
4:1.12 (56.4) Å©°Ô º¸¾Æ¼, ¿ìÁÖ¿¡¼ °Ñº¸±â¿¡ ¡°¿ì¿¬ÇÑ »ç°Çµé¡±Àº ÀǽÉÇÒ ¿©Áö ¾øÀÌ, Àý´ëÀÚµéÀ»
¿µ¿øÈ÷ Á¶Á¾ÇÏ´Â ¹«ÇÑÀÚÀÇ ½Ã°ø ¸ðÇè¿¡¼ ¹ú¾îÁö´Â À¯ÇÑÇÑ µå¶ó¸¶ÀÇ ÀϺÎÀÌ´Ù.
°¢ÁÖ[1] 4:1.10
ºÒ¿ÏÀü ³»Àç : ½ÅÀÌ ¿ìÁÖ ¾È¿¡ ºÒ¿ÏÀüÇÑ »óÅ·Π°è½É.
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1. The Universe
Attitude of the Father
4:1.1 For ages the inhabitants
of Urantia have misunderstood the providence of God. There is
a providence of divine outworking on your world, but it is not
the childish, arbitrary, and material ministry many mortals
have conceived it to be. The providence of God consists in the
interlocking activities of the celestial beings and the divine
spirits who, in accordance with cosmic law, unceasingly labor
for the honor of God and for the spiritual advancement of his
universe children.
4:1.2 Can you not advance in your concept of God's dealing with
man to that level where you recognize that the watchword of
the universe is progress? Through long ages the human race has
struggled to reach its present position. Throughout all these
millenniums Providence has been working out the plan of progressive
evolution. The two thoughts are not opposed in practice, only
in man's mistaken concepts. Divine providence is never arrayed
in opposition to true human progress, either temporal or spiritual.
Providence is always consistent with the unchanging and perfect
nature of the supreme Lawmaker.
4:1.3 " God is faithful " and " all his commandments
are just. " " His faithfulness is established in the
very skies. " " Forever, O Lord, your word is settled
in heaven. Your faithfulness is to all generations; you have
established the earth and it abides. " " He is a faithful
Creator. "
4:1.4 There is no limitation of the forces and personalities
which the Father may use to uphold his purpose and sustain his
creatures. " The eternal God is our refuge, and underneath
are the everlasting arms. " " He who dwells in the
secret place of the Most High shall abide under the shadow of
the Almighty. " " Behold, he who keeps us shall neither
slumber nor sleep. " " We know that all things work
together for good to those who love God, " " for the
eyes of the Lord are over the righteous, and his ears are open
to their prayers. "
4:1.5 God upholds " all things by the word of his power.
" And when new worlds are born, he " sends forth his
Sons and they are created. " God not only creates, but
he " preserves them all. " God constantly upholds
all things material and all beings spiritual. The universes
are eternally stable. There is stability in the midst of apparent
instability. There is an underlying order and security in the
midst of the energy upheavals and the physical cataclysms of
the starry realms.
4:1.6 The Universal Father has not withdrawn from the management
of the universes; he is not an inactive Deity. If God should
retire as the present upholder of all creation, there would
immediately occur a universal collapse. Except for God, there
would be no such thing as reality. At this very moment, as during
the remote ages of the past and in the eternal future, God continues
to uphold. The divine reach extends around the circle of eternity.
The universe is not wound up like a clock to run just so long
and then cease to function; all things are constantly being
renewed. The Father unceasingly pours forth energy, light, and
life. The work of God is literal as well as spiritual. "
He stretches out the north over the empty space and hangs the
earth upon nothing. "
4:1.7 A being of my order is able to discover ultimate harmony
and to detect far-reaching and profound co-ordination in the
routine affairs of universe administration. Much that seems
disjointed and haphazard to the mortal mind appears orderly
and constructive to my understanding. But there is very much
going on in the universes that I do not fully comprehend. I
have long been a student of, and am more or less conversant
with, the recognized forces, energies, minds, morontias, spirits,
and personalities of the local universes and the superuniverses.
I have a general understanding of how these agencies and personalities
operate, and I am intimately familiar with the workings of the
accredited spirit intelligences of the grand universe. Notwithstanding
my knowledge of the phenomena of the universes, I am constantly
confronted with cosmic reactions which I cannot fully fathom.
I am continually encountering apparently fortuitous conspiracies
of the interassociation of forces, energies, intellects, and
spirits, which I cannot satisfactorily explain.
4:1.8 I am entirely competent to trace out and to analyze the
working of all phenomena directly resulting from the functioning
of the Universal Father, the Eternal Son, the Infinite Spirit,
and, to a large extent, the Isle of Paradise. My perplexity
is occasioned by encountering what appears to be the performance
of their mysterious co-ordinates, the three Absolutes of potentiality.
These Absolutes seem to supersede matter, to transcend mind,
and to supervene spirit. I am constantly confused and often
perplexed by my inability to comprehend these complex transactions
which I attribute to the presences and performances of the Unqualified
Absolute, the Deity Absolute, and the Universal Absolute.
4:1.9 These Absolutes must be the not-fully-revealed presences
abroad in the universe which, in the phenomena of space potency
and in the function of other superultimates, render it impossible
for physicists, philosophers, or even religionists to predict
with certainty as to just how the primordials of force, concept,
or spirit will respond to demands made in a complex reality
situation involving supreme adjustments and ultimate values.
4:1.10 There is also an organic unity in the universes of time
and space which seems to underlie the whole fabric of cosmic
events. This living presence of the evolving Supreme Being,
this Immanence of the Projected Incomplete, is inexplicably
manifested ever and anon by what appears to be an amazingly
fortuitous co-ordination of apparently unrelated universe happenings.
This must be the function of Providence¦¡the realm of the Supreme
Being and the Conjoint Actor.
4:1.11 I am inclined to believe that it is this far-flung and
generally unrecognizable control of the co-ordination and interassociation
of all phases and forms of universe activity that causes such
a variegated and apparently hopelessly confused medley of physical,
mental, moral, and spiritual phenomena so unerringly to work
out to the glory of God and for the good of men and angels.
4:1.12 But in the larger sense the apparent " accidents
" of the cosmos are undoubtedly a part of the finite drama
of the time-space adventure of the Infinite in his eternal manipulation
of the Absolutes.
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2.
Çϳª´Ô°ú ÀÚ¿¬
4:2.1 (56.5)
Á¼Àº Àǹ̿¡¼, ÀÚ¿¬Àº Çϳª´ÔÀÇ ¹°¸®Àû ¹ö¸©ÀÌ´Ù. Çϳª´ÔÀÇ ÇàÀ§³ª ÇൿÀº ÇÑ Áö¿ª ¿ìÁÖ, º°ÀÚ¸®, ü°è ¶Ç´Â
Ç༺ÀÇ ½ÇÇè °èȹ°ú ÁøÈ ÇüÅ¿¡ µû¶ó¼ Á¦Çѵǰí, Àӽ÷ΠÁ¶Á¤µÈ´Ù. ³Î¸® ÆÛÁö´Â ÃÑ¿ìÁÖ Àüü¸¦ ÅëÇØ¼ Çϳª´ÔÀº,
Àß ±Ô¸íµÇ°í º¯ÇÏÁö ¾Ê°í º¯°æÇÒ ¼ö ¾ø´Â ¹ýÄ¢¿¡ µû¶ó¼ ÇൿÇÑ´Ù. ±×·¯³ª ÁøÈ·Î ÆîÃÄÁö´Â À¯ÇÑÇÑ »ç¾÷µéÀÇ Áö¿ª
¸ñÀû¤ý¸ñÇ¥¤ý°èȹ¿¡ µû¶ó¼, °¢ ¿ìÁÖ¤ýº°ÀÚ¸®¤ýü°è¤ýÇ༺, ±×¸®°í ¼º°ÝÀÚ°¡ ³ª¶õÈ÷ ±ÕÇüµÇ¾î ÇàÀ§ÇÏ´Â µ¥ À̹ÙÁöÇϵµ·Ï,
Çϳª´ÔÀº ±×ÀÇ Çൿ ¹æ½ÄÀ» ¼öÁ¤ÇÑ´Ù.
4:2.2 (56.6) ±×·¯¹Ç·Î ÇÊ»ç Àΰ£ÀÌ ÀÌÇØÇÏ´Â ÀÚ¿¬Àº º¯ÇÔ¾ø´Â ½Å°ú ±×ÀÇ º¯°æÇÒ ¼ö ¾ø´Â ¹ýÄ¢ÀÇ ¹ÙÅÁÀÌ
µÇ´Â ±âÃÊ¿Í ±Ùº»Àû ¹è°æÀ» Á¦½ÃÇÑ´Ù. ÀÌ·¯ÇÑ ¹è°æÀº Áö¿ª ¿ìÁÖ, º°ÀÚ¸®¤ýü°è¤ýÇ༺¿¡ ÀÖ´Â ¼¼·Â ¹× ¼º°ÝÀÚµéÀÌ
°³½ÃÇÏ°í ½ÇÇàÇØ ¿Â Áö¿ª °èȹ¤ý¸ñÀû¤ýÇüŤýÁ¶°ÇÀÇ ÀÛ¿ëÀ¸·Î ¼öÁ¤µÇ°í, ±× ¶§¹®¿¡ ¹Ù²î¸ç, À̸¦ ÅëÇØ¼ ´ë°Ýº¯À»
°Þ´Â´Ù. ¿¹¸¦ µé¸é, ³×¹Ùµ·¿¡¼ ¿¹ºñµÈ Çϳª´ÔÀÇ ¹ýÄ¢Àº ÀÌ Áö¿ª ¿ìÁÖÀÇ Ã¢Á¶ ¾Æµé°ú âÁ¶ ¿µÀÌ ¼¼¿î °èȹ¿¡
µû¶ó¼ ¼öÁ¤µÈ´Ù. ÀÌ ¸ðµç °Í ¿Ü¿¡µµ, ³ÊÈñÀÇ Ç༺¿¡ »ì°í, ³ÊÈñÀÇ Á÷°è »çŸ´Ï¾Æ Ç༺ ü°è¿¡ ¼ÓÇÏ´Â ¾î¶²
Á¸ÀçµéÀÇ À߸ø, ÀÓ¹« ºÒÀÌÇà, ºÒº¹Á¾ ¶§¹®¿¡ ÀÌ ¹ýÄ¢ÀÇ ÀÛ¿ëÀº ´õ ¿µÇâÀ» ¹Þ´Â´Ù.
4:2.3 (56.7) ÀÚ¿¬Àº µÎ °¡Áö ¿ìÁÖ ¿äÀÎ(é©ì×)ÀÌ ½Ã°ø¿¡¼ ÀÏÀ¸Å°´Â °á°úÀÌ´Ù. ù°´Â ÆÄ¶ó´ÙÀ̽º ½ÅÀÌ
º¯ÇÒ ¼ö ¾ø°í ¿ÏÀüÇϰí Á¤Á÷ÇÑ °ÍÀ̸ç, µÑ°´Â °¡Àå ³ôÀº ÀÚ¿¡¼ºÎÅÍ °¡Àå ³·Àº ÀÚ¿¡ À̸£±â±îÁö, ÆÄ¶ó´ÙÀ̽º
¹Ù±ù¿¡ ÀÖ´Â »ý¹°ÀÇ ½ÇÇèÀû °èȹ, ÁýÇà ½Ç¼ö, ¹Ý¶õÀ» ÀÏÀ¸Å°´Â À߸ø, ºÒÃæºÐÇÑ ¹ßÀ°, ºÒ¿ÏÀüÇÑ ÁöÇýÀÌ´Ù. µû¶ó¼
ÀÚ¿¬Àº ÇѰᰰ°í ºÒº¯Çϰí ÈǸ¢ÇÏ°í ³î¶ó¿î ¿ÏÀüÀÇ ½ÇÀ» ¿µ¿øÀÇ ±Ëµµ·ÎºÎÅÍ °¡Á®¿Â´Ù. ±×·¯³ª °¢ ¿ìÁÖ, °¢ Ç༺,
°¢ °³ÀÎÀÇ »ýȰ¿¡¼ ÀÌ ÀÚ¿¬Àº ¼öÁ¤(áóïá)µÇ°í Á¦ÇѵǸç, ÁøÈÇϴ ü°è ¹× ¿ìÁÖÀÇ »ý¹°ÀÌ ÀúÁö¸£´Â ÇàÀ§¿Í ½Ç¼ö¿Í
ºÒÃæ ¶§¹®¿¡ ¾î¼´Ù°¡ »óó¸¦ ÀԴ´Ù. ±×·¡¼ ÀÚ¿¬Àº ´Ã º¯ÇÏ´Â ±âºÐ¿¡ Á¥¾î ÀÖ¾î¾ß Çϰí, ÇÑ Áö¿ª ¿ìÁÖÀÇ ¿î¿µ
ÀýÂ÷¿¡ µû¶ó¼, ¹Ø¿¡´Â ¾ÈÁ¤µÇ¾î À־, µ¿½Ã¿¡ º¯´ö½º·´°í ´Þ¶ó¾ß ÇÑ´Ù.
4:2.4 (57.1) ÀÚ¿¬À̶õ ÆÄ¶ó´ÙÀ̽ºÀÇ ¿ÏÀüÇÔÀ» ¿Ï¼ºµÇÁö ¾ÊÀº ¿ìÁÖµéÀÇ ºÒ¿ÏÀü¤ý¾Ç¤ýÁË·Î ³ª´« °á°úÀÌ´Ù.
µû¶ó¼ ÀÌ ³ª´« °ªÀº ¿ÏÀüÇÑ °Í°ú ºÎºÐÀûÀÎ °Í, ¿µ¿øÇÑ °Í°ú Çö¼¼ÀÇ °Í, ¾çÂÊÀ» Ç¥ÇöÇÑ´Ù. Áö¼ÓµÇ´Â ÁøÈ´Â
ÆÄ¶ó´ÙÀ̽ºÃ³·³ ¿ÏÀüÇÑ ³»¿ëÀ» ´ÃÀÌ°í »ó´ëÀû ½ÇüÀÇ ¾Ç¤ýÁˤýºÎÁ¶ÈÀÇ ³»¿ëÀ» ÁÙÀÓÀ¸·Î ÀÚ¿¬À» ¼öÁ¤ÇÑ´Ù.
4:2.5 (57.2) Çϳª´ÔÀº ÀÚ¿¬À̳ª, ÀÚ¿¬ÀÇ ¾î´À ¹°·Â ¼Ó¿¡µµ ¸ö¼Ò °è½ÃÁö ¾Ê´Â´Ù. ÀÌ´Â ÀÚ¿¬ Çö»óÀÌ
Çϳª´ÔÀÌ ¼¼¿î ¿ìÁÖ ¹ýÄ¢ÀÇ ÆÄ¶ó´ÙÀ̽º ±âÃÊ À§¿¡, Á¡ÁøÀû ÁøÈ¸¦ °Þ´Â ºÒ¿ÏÀüÇÑ °Í, ±×¸®°í ¶§¶§·Î ´ëÇ×ÇÏ¿©
¹Ý¶õÀ» ÀÏÀ¸Å² °á°ú¸¦ °ãÃijõÀº °ÍÀ̱⠶§¹®ÀÌ´Ù. À¯¶õ½Ã¾Æ¿Í °°Àº ¼¼°è¿¡¼ º¸ÀÌ´Â °Íó·³, Àý´ë·Î ÀÚ¿¬Àº ÀüÀûÀ¸·Î
½½±â·Ó°í ¹«ÇÑÇÑ Çϳª´ÔÀ» ÀûÀýÈ÷ Ç¥ÇöÇϰí, ÂüµÇ°Ô ´ëÇ¥Çϰí, Ãæ½ÇÈ÷ ¹¦»çÇÒ ¼ö ¾ø´Ù.
4:2.6 (57.3) ³ÊÈñ ¼¼°è¿¡¼ ÀÚ¿¬Àº, Áö¿ª ¿ìÁÖÀÇ ÁøÈ °èȹÀÌ ¿ÏÀüÇÑ ¹ýÄ¢À» Á¦ÇÑÇÑ °ÍÀÌ´Ù. ÇÑÁ¤µÇ°í
Á¦ÇÑµÈ Àǹ̿¡¼ Çϳª´ÔÀÌ ÀÚ¿¬¿¡ ½º¸çµå´Ï±î, ÀÚ¿¬ÀÌ º¸ÆíÀûÀÎ, µû¶ó¼ ½Å´Ù¿î, ±Ç´ÉÀÇ ÇÑ ±¹¸éÀ̴ϱî, ÀÚ¿¬À»
¿¹¹èÇÏ´Â °ÍÀº ¾ó¸¶³ª ¿ËÁ¹ÇÑ ½Ã´¿Àΰ¡! ÀÚ¿¬Àº ¶ÇÇÑ ¿ìÁÖÀÇ ÁøÈ¿¡¼, ÇÑ ¿ìÁÖ ½ÇÇèÀÇ ¹ßÀü¤ý¼ºÀå¤ýÁøº¸°¡ ¾ÆÁ÷µµ
ÁøÇàµÇ°í ºÒÃæºÐÇÏ°í ¾î¼³ÇÁ°Ô ÀÛ¿ëÇÔÀ» Ç¥½ÃÇÑ´Ù.
4:2.7 (57.4) ÀÚ¿¬ ¼¼°èÀÇ °áÁ¡À¸·Î º¸ÀÌ´Â °ÍµéÀº Çϳª´ÔÀÇ ¼ºÇ°¿¡ ±×¿¡ »ó´çÇϴ Ƽ°¡ ÀÖÀ½À» °¡¸®Å°Áö
¾Ê´Â´Ù. ±×·¸°Ô °üÂûµÈ °áÁ¡Àº ¿ÀÈ÷·Á, ´Ã µ¹¾Æ°¡´Â ¹ÙÄû°¡ ¹«ÇÑÀÇ ±×¸²À» Àü½ÃÇÏ¸é¼ »ý±â´Â ºÒ°¡ÇÇÇÑ Á¤Áö ¼ø°£¿¡[2]
ºÒ°úÇÏ´Ù. ¹°Áú Àΰ£ÀÇ À¯ÇÑÇÑ Áö¼ºÀÌ ½Ã°ø¿¡¼ ½ÅÀÇ ½Çü¸¦ ¾óÇÍ º¸°Ô ¸¸µå´Â °ÍÀº, ¿ÏÀüÀÇ ¿¬¼Ó¿¡ ÀÖ´Â ¹Ù·Î
ÀÌ °áÁ¡ÀÌÀÚ ÁßÁö(ñéò)ÀÌ´Ù. »ç¶÷ÀÇ ÁøÈµÈ Áö¼º¿¡°Ô, ½ÅÀÇ ¹°ÁúÀû ¸ð½À¿¡ ÈìÀÌ ÀÖ¾î º¸ÀÌ´Â °ÍÀº, ¿ÀÁ÷ ÇÊ»ç
Àΰ£ÀÌ ÀÚ¿¬ Çö»óÀ» ÀÚ¿¬ÀÇ ´«À» ÅëÇØ¼ º¸°í, »ó¹°ÁúÀÇ »óÁöÇý³ª ¶Ç´Â °è½Ã, °ð ½Ã°£ ¼¼°è¿¡¼ º¸¿ÏÀû ´ë¿ëǰÀÇ
µµ¿òÀÌ ¾øÀÌ, Àΰ£ÀÇ ½Ã·ÂÀ» ÅëÇØ¼, °è¼Ó º¸±â ¶§¹®ÀÌ´Ù.
4:2.8 (57.5) ÀÚ¿¬ÀÇ ÀϺÎÀÎ »ý¹°, ¼¼¿ùÀÌ Áö³ªÀÚ ÀÚ¿¬ÀÇ ¾ó±¼À» º¸±â ½È°Ô ¸¸µé¾î¹ö¸° ¼ö¸¹Àº »ý¹°ÀÇ
¹Ý¶õ, ±×¸©µÈ ÇàÀ§, À߸øµÈ »ý°¢À¸·Î ¸»¹Ì¾Ï¾Æ ÀÚ¿¬Àº ´ÙÃÆÀ¸¸ç, ±× ¾Æ¸§´Ù¿î ¾ó±¼Àº »óó¸¦ ÀÔ°í ±× ¸ð½ÀÀº
±×½½·È´Ù. ¾Æ´Ï, ÀÚ¿¬Àº Çϳª´ÔÀÌ ¾Æ´Ï´Ù. ÀÚ¿¬Àº °æ¹è ¹ÞÀ» ´ë»óÀÌ ¾Æ´Ï´Ù.
°¢ÁÖ[2] 4:2.7
Á¤Áö ¼ø°£ : ¿µÈ Çʸ§ ¹ÙÄû°¡ µ¹ ¶§ »ç¶÷ÀÌ ÀνÄÇϵµ·Ï °¢ ±×¸²¸¶´Ù ¼ø°£¿¡ Á¤ÁöµÊÀ» ¾ð±ÞÇÑ´Ù.
¡ãTop
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2. God and
Nature
4:2.1 Nature is in a limited
sense the physical habit of God. The conduct, or action, of
God is qualified and provisionally modified by the experimental
plans and the evolutionary patterns of a local universe, a constellation,
a system, or a planet. God acts in accordance with a well-defined,
unchanging, immutable law throughout the wide-spreading master
universe; but he modifies the patterns of his action so as to
contribute to the co-ordinate and balanced conduct of each universe,
constellation, system, planet, and personality in accordance
with the local objects, aims, and plans of the finite projects
of evolutionary unfolding.
4:2.2 Therefore, nature, as mortal man understands it, presents
the underlying foundation and fundamental background of a changeless
Deity and his immutable laws, modified by, fluctuating because
of, and experiencing upheavals through, the working of the local
plans, purposes, patterns, and conditions which have been inaugurated
and are being carried out by the local universe, constellation,
system, and planetary forces and personalities. For example:
As God's laws have been ordained in Nebadon, they are modified
by the plans established by the Creator Son and Creative Spirit
of this local universe; and in addition to all this the operation
of these laws has been further influenced by the errors, defaults,
and insurrections of certain beings resident upon your planet
and belonging to your immediate planetary system of Satania.
4:2.3 Nature is a time-space resultant of two cosmic factors:
first, the immutability, perfection, and rectitude of Paradise
Deity, and second, the experimental plans, executive blunders,
insurrectionary errors, incompleteness of development, and imperfection
of wisdom of the extra-Paradise creatures, from the highest
to the lowest. Nature therefore carries a uniform, unchanging,
majestic, and marvelous thread of perfection from the circle
of eternity; but in each universe, on each planet, and in each
individual life, this nature is modified, qualified, and perchance
marred by the acts, the mistakes, and the disloyalties of the
creatures of the evolutionary systems and universes; and therefore
must nature ever be of a changing mood, whimsical withal, though
stable underneath, and varied in accordance with the operating
procedures of a local universe.
4:2.4 Nature is the perfection of Paradise divided by the incompletion,
evil, and sin of the unfinished universes. This quotient is
thus expressive of both the perfect and the partial, of both
the eternal and the temporal. Continuing evolution modifies
nature by augmenting the content of Paradise perfection and
by diminishing the content of the evil, error, and disharmony
of relative reality.
4:2.5 God is not personally present in nature or in any of the
forces of nature, for the phenomenon of nature is the superimposition
of the imperfections of progressive evolution and, sometimes,
the consequences of insurrectionary rebellion, upon the Paradise
foundations of God's universal law. As it appears on such a
world as Urantia, nature can never be the adequate expression,
the true representation, the faithful portrayal, of an all-wise
and infinite God.
4:2.6 Nature, on your world, is a qualification of the laws
of perfection by the evolutionary plans of the local universe.
What a travesty to worship nature because it is in a limited,
qualified sense pervaded by God; because it is a phase of the
universal and, therefore, divine power! Nature also is a manifestation
of the unfinished, the incomplete, the imperfect outworkings
of the development, growth, and progress of a universe experiment
in cosmic evolution.
4:2.7 The apparent defects of the natural world are not indicative
of any such corresponding defects in the character of God. Rather
are such observed imperfections merely the inevitable stop-moments
in the exhibition of the ever-moving reel of infinity picturization.
It is these very defect-interruptions of perfection-continuity
which make it possible for the finite mind of material man to
catch a fleeting glimpse of divine reality in time and space.
The material manifestations of divinity appear defective to
the evolutionary mind of man only because mortal man persists
in viewing the phenomena of nature through natural eyes, human
vision unaided by morontia mota or by revelation, its compensatory
substitute on the worlds of time.
4:2.8 And nature is marred, her beautiful face is scarred, her
features are seared, by the rebellion, the misconduct, the misthinking
of the myriads of creatures who are a part of nature, but who
have contributed to her disfigurement in time. No, nature is
not God. Nature is not an object of worship.
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3.
Çϳª´ÔÀÇ º¯Ä¡ ¾Ê´Â ¼ºÁú
4:3.1 (57.6)
³Ê¹«³ª ¿À·§µ¿¾È, »ç¶÷Àº Çϳª´ÔÀ» ÀڽŰú ºñ½ÁÇÑ ÀÚ·Î »ý°¢ÇØ ¿Ô´Ù. Çϳª´ÔÀº »ç¶÷À̳ª ¿Â ¿ìÁÖ¿¡ ÀÖ´Â ¾î¶²
´Ù¸¥ Á¸Àçµµ, ½Ã»ùÇÏÁö ¾Ê°í, ½Ã»ùÇÑ Àûµµ ¾ø°í, ¾ÕÀ¸·Îµµ °áÄÚ ½Ã»ùÇÏÁö ¾ÊÀ» °ÍÀÌ´Ù. âÁ¶ ¾ÆµéÀÇ Àǵµ´Â
»ç¶÷ÀÌ Ç༺ÀÇ Ã¢Á¶¿¡¼ °ÉÀÛǰÀÌÀÚ ¿Â ¶¥ÀÇ ÅëÄ¡ÀÚ°¡ µÇ´Â °ÍÀ̾ú´Ù. À̸¦ ¾Ë±â ¶§¹®¿¡, »ç¶÷ÀÌ ÀÚ½ÅÀÇ Àú¿ÇÑ
°ÝÁ¤¿¡ Áö¹èµÇ¾î ÀÖ´Â ¸ð½À, ±×¸®°í ³ª¹«¤ýµ¹¤ý±Ý, À̱âÀû Æ÷ºÎÀÇ ¿ì»ó ¾Õ¿¡ »ç¶÷ÀÌ ÀýÇÏ´Â ±¤°æ¡ªÀÌ ´õ·¯¿î Àå¸éµéÀÌ
Çϳª´Ô°ú ±× ¾ÆµéµéÀ» ÀÚ±ØÇÏ°í »ç¶÷À» À§ÇÏ¿© °æ°èÇÏ°Ô ¸¸µéÁö¸¸, °áÄÚ »ç¶÷À» ÁúÅõÇÏ°Ô ¸¸µéÁö ¾Ê´Â´Ù.
4:3.2 (57.7) ¿µ¿øÇÑ Çϳª´ÔÀº
Àΰ£Àû °¨Á¤ÀÇ Àǹ̷Î, ¶Ç »ç¶÷ÀÌ ±×·± ¹ÝÀÀÀ» ÀÌÇØÇÏ´Â ¹Ù¿Í °°ÀÌ, Áø³ë¿Í ºÐ³ëÀÇ °¨Á¤À» ´À³¥ ¼ö ¾ø´Ù. ÀÌ·±
°¨Á¤Àº Àú¿ÇÏ°í ºñ¿ôÀ» ¸¸ÇÏ°í ½Å´ä±â´ÂÄ¿³ç, µµÀúÈ÷ »ç¶÷´ä´Ù°í ÇÒ ¼öµµ ¾ø´Ù. ±×·¯ÇÑ Åµµ´Â ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ
¿ÏÀüÇÑ ¼ºÇ°°ú ÀÎÀÚÇÑ ¼ºÁú¿¡ µµ¹«Áö ¾î¿ï¸®Áö ¾Ê´Â´Ù.
4:3.3 (58.1) À¯¶õ½Ã¾Æ ÇÊ»çÀÚµéÀÌ
Çϳª´ÔÀ» ÀÌÇØÇÏ´Â µ¥ °Þ´Â ¾î·Á¿ò Áß¿¡ »ó´ç ºÎºÐÀº, ·ç½ÃÆÛ ¹Ý¶õ°ú Ä®¸®°¡½ºÆ¼¾Æ ¹è¹ÝÀÇ ³Î¸® ¹ÌÄ¡´Â °á°ú ¶§¹®ÀÌ´Ù.
ÁË·Î ÀÎÇÏ¿© °Ý¸®µÇÁö ¾ÊÀº ¼¼°è¿¡¼, ÁøÈ ¹ÎÁ·µéÀº ¿ìÁÖÀÇ ¾Æ¹öÁö¿¡ ´ëÇÏ¿© ÈξÀ ÁÁÀº °ü³äÀ» Çü¼ºÇÒ ¼ö ÀÖ´Ù.
±×µéÀº °³³äÀÇ È¥µ¿¤ý¿Ö°î¤ý°îÇØ¸¦ ´ú °Þ´Â´Ù.
4:3.4 (58.2) Çϳª´ÔÀº ±×°¡
ÀÏÂïÀÌ ÇϽŠÀÏ, ÀÌÁ¦ ÇϽô ÀÏ, ¾ÕÀ¸·Î ÇÏ½Ç ÀÏ °¡¿îµ¥ ¾Æ¹«°Íµµ ´µ¿ìÄ¡Áö ¾Ê´Â´Ù. Çϳª´ÔÀº Àü´ÉÇÒ »Ó ¾Æ´Ï¶ó
¿ÂÅë ½½±â·Ó´Ù. »ç¶÷ÀÇ ÁöÇý´Â Àΰ£ üÇèÀÇ ½ÃÇà Âø¿À¿¡¼ »ý°Ü³ªÁö¸¸, Çϳª´ÔÀÇ ÁöÇý´Â, ±×ÀÇ ¹«ÇÑÇÑ ¿ìÁÖ ÅëÂû·ÂÀÌ
Á¶°Ç ¾øÀÌ ¿ÏÀüÇÑ µ¥ ÀÖ´Ù. ±×¸®°í ÀÌ ½ÅÀÇ ¼±°ß(à»Ì¸)Àº È¿°úÀûÀ¸·Î âÁ¶Àû ÀÚÀ¯ ÀÇÁö¸¦ ÁöµµÇÑ´Ù.
4:3.5 (58.3) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â
³ªÁß¿¡ ½½ÆÛÇϰųª ÈÄȸÇÏ°Ô ¸¸µå´Â °ÍÀº ¹«¾ùÀ̳ª °áÄÚ ÇÏÁö ¾Ê´Â´Ù. ±×·¯³ª ¹Ù±ù¿¡ ÀÖ´Â ¿©·¯ ¿ìÁÖ¿¡¼ âÁ¶
¼º°ÝÀÚµéÀÌ °èȹÇÏ°í ¸¸µå´Â, ÀÇÁö¸¦ °¡Áø Àΰ£Àº ºÒÇàÇÑ ¼±ÅÃÀ¸·Î, ºÎ¸ðÀΠâÁ¶ÀÚÀÇ ¼º°Ý¿¡ ¶§¶§·Î ½ÅÀ¸·Î¼ ½½ÇÂ
´À³¦ÀÌ »ý±â°Ô ÇÑ´Ù. ±×·¯³ª ¾Æ¹öÁö´Â À߸øÇϰųª ´µ¿ìÄ¡°Å³ª ½½ÇÄÀ» ´À³¢Áö ¾Ê´õ¶óµµ, ¾Æ¹öÁöÀÇ »ç¶ûÀ» °¡Áø ºÐÀÌ´Ù.
¿ìÁÖÀÇ ¿µÀû ¼ºÃë °èȹ°ú ÇÊ»çÀÚ ½Âõ Á¤Ã¥¿¡ µû¶ó¼ ¾ÆÁÖ ¾Æ³¦¾øÀÌ ¸¶·ÃÇØÁØ µµ¿òÀ» ¹Þ°í¼, ¹ÌÄ¥ ¼ö ÀÖ´Â ¿µÀû
¼öÁرîÁö ±×ÀÇ ÀÚ³àµéÀÌ ¹ÌÄ¡Áö ¸øÇÒ ¶§, ÀǽÉÇÒ ¿©Áö ¾øÀÌ ¾Æ¹öÁöÀÇ ¸¶À½Àº ½½ÆÛÁø´Ù.
4:3.6 (58.4) ¾Æ¹öÁöÀÇ ¹«ÇÑÇÑ
¼±Àº ½Ã°£ ¼¼°èÀÇ À¯ÇÑÇÑ Áö¼ºÀÌ ÀÌÇØÇÒ ¼ö ¾ø´Ù. µû¶ó¼ ¸ðµç ´Ü°èÀÇ »ó´ëÀû ¼±À» È¿°úÀûÀ¸·Î º¸¿©ÁÖ±â À§Çؼ,
¾ðÁ¦³ª (Á˰¡ ¾Æ´Ï¶ó) »ó´ëÀû ¾Ç°ú ´ëÁ¶°¡ µÇ´Â °ÍÀÌ ¸¶·ÃµÇ¾î¾ß ÇÑ´Ù. ½ÅÀÌ ¿ÏÀüÈ÷ ¼±ÇÑ °ÍÀº ÇÊ»çÀÚÀÇ ºÒ¿ÏÀüÇÑ
ÅëÂû·ÂÀ¸·Î ½Äº°µÉ ¼ö ÀÖÀ¸¸ç, ÀÌ´Â ¿À·ÎÁö °ø°£ ¿îµ¿¿¡ ÀÖ´Â ½Ã°£°ú ¹°ÁúÀÇ °ü°è¿¡¼, ±× ¼±ÀÌ »ó´ëÀû ºÒ¿ÏÀü°ú
´ëÁ¶µÇ´Â °ü°è¿¡ Àֱ⠶§¹®ÀÌ´Ù.
4:3.7 (58.5) Çϳª´ÔÀÇ ¼ºÁúÀº
¹«ÇÑÈ÷ Àΰ£À» ÃÊ¿ùÇÑ´Ù. µû¶ó¼ »ç¶÷ÀÇ À¯ÇÑÇÑ ¸Ó¸®°¡ ¹Ìó ¹ÏÀ½À¸·Î ±ú´Ý±â Àü¿¡, ±×·¯ÇÑ ½Å´Ù¿î ¾ÆµéµéÀÇ °æ¿ìó·³,
½ÅÀÇ ¼ºÇ°ÀÌ ÀΰÝȵǾî¾ß ÇÑ´Ù.
¡ãTop
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3. God¡¯s
Unchanging Character
4:3.1 All too long has man
thought of God as one like himself. God is not, never was, and
never will be jealous of man or any other being in the universe
of universes. Knowing that the Creator Son intended man to be
the masterpiece of the planetary creation, to be the ruler of
all the earth, the sight of his being dominated by his own baser
passions, the spectacle of his bowing down before idols of wood,
stone, gold, and selfish ambition-these sordid scenes stir God
and his Sons to be jealous for man, but never of him.
4:3.2 The eternal God is incapable of wrath and anger in the
sense of these human emotions and as man understands such reactions.
These sentiments are mean and despicable; they are hardly worthy
of being called human, much less divine; and such attitudes
are utterly foreign to the perfect nature and gracious character
of the Universal Father.
4:3.3 Much, very much, of the difficulty which Urantia mortals
have in understanding God is due to the far-reaching consequences
of the Lucifer rebellion and the Caligastia betrayal. On worlds
not segregated by sin, the evolutionary races are able to formulate
far better ideas of the Universal Father; they suffer less from
confusion, distortion, and perversion of concept.
4:3.4 God repents of nothing he has ever done, now does, or
ever will do. He is all-wise as well as all-powerful. Man's
wisdom grows out of the trials and errors of human experience;
God's wisdom consists in the unqualified perfection of his infinite
universe insight, and this divine foreknowledge effectively
directs the creative free will.
4:3.5 The Universal Father never does anything that causes subsequent
sorrow or regret, but the will creatures of the planning and
making of his Creator personalities in the outlying universes,
by their unfortunate choosing, sometimes occasion emotions of
divine sorrow in the personalities of their Creator parents.
But though the Father neither makes mistakes, harbors regrets,
nor experiences sorrows, he is a being with a father's affection,
and his heart is undoubtedly grieved when his children fail
to attain the spiritual levels they are capable of reaching
with the assistance which has been so freely provided by the
spiritual-attainment plans and the mortal-ascension policies
of the universes.
4:3.6 The infinite goodness of the Father is beyond the comprehension
of the finite mind of time; hence must there always be afforded
a contrast with comparative evil (not sin) for the effective
exhibition of all phases of relative goodness. Perfection of
divine goodness can be discerned by mortal imperfection of insight
only because it stands in contrastive association with relative
imperfection in the relationships of time and matter in the
motions of space.
4:3.7 The character of God is infinitely superhuman; therefore
must such a nature of divinity be personalized, as in the divine
Sons, before it can even be faith-grasped by the finite mind
of man.
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4.
Çϳª´ÔÀ» ±ú´Ý´Â °Í
4:4.1 (58.6)
Çϳª´ÔÀº ¿Â ¿ìÁÖ Àüü¿¡¼ Á¤ÁöÇØ ÀÖ°í, µ¶¸³µÇ¾î ÀÖ°í, º¯ÇÔ¾ø´Â À¯ÀÏÇÑ Á¸ÀçÀ̸ç, ±×¿¡°Ô´Â ¹Ù±ùÀÌ ¾ø°í,
Áö³ª´Â °Íµµ ¾øÀ¸¸ç, ¶ÇÇÑ °ú°Åµµ ¹Ì·¡µµ ¾ø´Ù. Çϳª´ÔÀº ¸ñÀûÀÌ ÀÖ´Â ¿¡³ÊÁö(âÁ¶Àû ¿µ)ÀÌÀÚ Àý´ë ÀÇÁöÀ̸ç,
ÀÌ µÎ °¡Áö´Â ½º½º·Î Á¸ÀçÇÏ¸ç º¸ÆíÀûÀÌ´Ù.
4:4.2 (58.7) Çϳª´ÔÀº ½º½º·Î
Á¸ÀçÇϴϱî, Àý´ë·Î µ¶¸³µÇ¾î ÀÖ´Ù. Çϳª´ÔÀÇ ¹Ù·Î ±× ½ÅºÐÀº º¯È¿Í °Å¸®°¡ ¸Ö´Ù. ¡°³ª, ÁÖ´Â º¯ÇÏÁö ¾Ê³ë¶ó.¡±
Çϳª´ÔÀº º¯ÇÒ ¼ö ¾ø´Ù. ±×·¯³ª ³×°¡ ÆÄ¶ó´ÙÀ̽º ÁöÀ§¸¦ ¾ò±â±îÁö, Çϳª´ÔÀÌ ¾î¶»°Ô ´Ü¼øÇÑ °Í¿¡¼ º¹ÀâÇÑ °ÍÀ¸·Î,
µ¿Àϼº¿¡¼ º¯È·Î, °í¿äÇÔ¿¡¼ ¿òÁ÷ÀÓÀ¸·Î, ¹«ÇÑ¿¡¼ À¯ÇÑÀ¸·Î, ½Å´Ù¿î °ÍÀ¸·ÎºÎÅÍ »ç¶÷´Ù¿î °ÍÀ¸·Î, ±×¸®°í Çϳª¿¡¼
ÀÌ¿ø(ì£êª)°ú »ïÀÚÀÏÄ¡·Î ³Ñ¾î°¥ ¼ö Àִ°¡ ³ÊÈñ´Â ÀÌÇØÇÒ ¾öµÎµµ ³¾ ¼ö ¾ø´Ù. ½ÅÀÇ ºÒº¯¼ºÀÌ ¿òÁ÷ÀÏ ¼ö ¾øÀ½À»
¶æÇÏÁö ¾Ê±â ¶§¹®¿¡, Çϳª´ÔÀº ÀÌó·³ ±×ÀÇ Àý´ë¼ºÀÇ ¸í½Ã¸¦ ¼öÁ¤ÇÒ ¼ö ÀÖ´Ù. Çϳª´ÔÀº ÀÇÁö°¡ ÀÖ´Ù¡ªÇϳª´ÔÀº
¹Ù·Î ÀÇÁöÀÌ´Ù.
4:4.3 (58.8) Çϳª´ÔÀº Àý´ë·Î
½º½º·Î °áÁ¤ÇÏ´Â Á¸ÀçÀÌ´Ù. ½º½º·Î ºÎ°úÇÏ´Â °Í ¿Ü¿¡, ±×ÀÇ ¿ìÁÖ ¹ÝÀÀ¿¡ Á¦ÇÑÀÌ ¾øÀ¸¸ç, ¿ÀÁ÷ º»·¡ºÎÅÍ ¿µ¿øÇÑ
±×ÀÇ ¼ºÇ°ÀÇ Æ¯Â¡À» ³ªÅ¸³»´Â ½Å´Ù¿î Áú°ú ¿ÏÀüÇÑ ¼Ó¼º¿¡ µû¶ó¼, Çϳª´ÔÀÇ ÀÚÀ¯ ÀÇÁö ÇൿÀÌ Á¶ÀýµÈ´Ù. ±×·¯¹Ç·Î
ÃÖÁ¾ÀÇ ¼±°ú ¹«ÇÑÈ÷ âÁ¶ÇÏ´Â ÀÚÀ¯ ÀÇÁö¸¦ ´õÇÑ Á¸Àç·Î¼, Çϳª´ÔÀº ¿ìÁÖ¿Í °ü°èµÈ´Ù.
4:4.4 (58.9) ¾Æ¹öÁö Àý´ëÀÚ´Â
Áß¾ÓÀÇ ¿ÏÀüÇÑ ¿ìÁÖ¸¦ ÁöÀ¸½Å ºÐÀ̰í, ¸ðµç ´Ù¸¥ âÁ¶ÀÚÀÇ ¾Æ¹öÁöÀÌ´Ù. Çϳª´ÔÀº ¼º°Ý, ¼±, ±×¸®°í ´Ù¸¥ ¼ö¸¹Àº
Ư¡À» »ç¶÷°ú ±âŸ Á¸Àçµé°ú ÇÔ²² °¡ÁöÁö¸¸, ¹«ÇÑÇÑ ÀÇÁö´Â Çϳª´Ô Ȧ·Î Áö´Ñ´Ù. Çϳª´ÔÀÇ Ã¢Á¶ Ȱµ¿Àº ¿ÀÁ÷
±×ÀÇ ¿µ¿øÇÑ ¼ºÇ°ÀÇ °¨Á¤¿¡, ±×¸®°í ±×ÀÇ ¹«ÇÑÇÑ ÁöÇý°¡ ³»¸®´Â ¸í·É¿¡, Á¦ÇÑÀ» ¹Þ´Â´Ù. Çϳª´ÔÀº ¹«ÇÑÈ÷ ¿ÏÀüÇÑ
°Í¸¸ Ä£È÷ ¼±ÅÃÇϸç, µû¶ó¼ Áß¾Ó ¿ìÁÖ´Â ÇÏ´Ãó·³ ¿ÏÀüÇÏ´Ù. âÁ¶ ¾ÆµéµéÀº Çϳª´ÔÀÇ ½Å¼º, ¾Æ´Ï ±×ÀÇ Àý´ë¼º
´Ü°è±îÁöµµ ÃæºÐÈ÷ ÇÔ²² °¡ÁöÁö¸¸, ¾ÆµéµéÀº ¾Æ¹öÁöÀÇ ¹«ÇÑÇÑ ÀÇÁö(ëòò¤)¸¦ ÁöµµÇÏ´Â ÃÖÁ¾ÀÇ ÁöÇý¿¡ ÀüÀûÀ¸·Î Á¦ÇѵÇÁö´Â
¾Ê´Â´Ù. µû¶ó¼ ¹Ì°¡¿¤ °è±Þ ¾ÆµéÀÇ Ã¢Á¶Àû ÀÚÀ¯ ÀÇÁö´Â ´õ¿í Ȱ¹ßÇϰí, ¿ÂÅë ½Å´ä°í, Àý´ëÀûÀÌ ¾Æ´Ï¶ó¸é, ±Ã±Ø¼º¿¡
°¡±õ°Ô µÈ´Ù. ¾Æ¹öÁö´Â ¹«ÇÑÇÏ°í ¿µ¿øÇÏÁö¸¸, ÀÇÁö·Î ÀھƸ¦ Á¦ÇÑÇÏ´Â °¡´É¼ºÀ» ºÎÀÎÇÏ´Â °ÍÀº ¾Æ¹öÁöÀÇ Àý´ë ÀÇÁö,
¹Ù·Î ÀÌ °³³äÀ» ºÎÀÎÇÏ´Â °Í°ú ¸¶Âù°¡ÁöÀÌ´Ù.
4:4.5 (59.1) Çϳª´ÔÀÇ Àý´ë¼ºÀº
¸ðµÎ Àϰö ¼öÁØÀÇ ¿ìÁÖ ½Çü¿¡ ½º¸çµç´Ù. ÀÌ Àý´ë ¼ºÇ° Àüü´Â âÁ¶ÀÚ¿Í ¿ìÁÖ »ý¹° °¡Á·ÀÇ °ü°è¿¡ Á¾¼ÓµÈ´Ù.
¿Â ¿ìÁÖ¿¡¼ »ïÀ§ÀÏüÀÇ ÀÀº¸´Â Á¤¹ÐÇÑ Æ¯Â¡À» °¡Á³À»Áö ¸ð¸£Áö¸¸, ¿ìÁÖÀÇ Çϳª´ÔÀÌ ½Ã°£ ¼¼°èÀÇ Àΰ£°ú °¡Áö´Â
±¤¹üÀ§ÇÑ ¸ðµç °¡Á· °ü°è´Â ½ÅÀÇ °¨Á¤¿¡ Áö¹èµÈ´Ù. ÅëÆ²¾î¼¡ª¿µ¿øÈ÷¡ª¹«ÇÑÇÑ Çϳª´ÔÀº ¾Æ¹öÁöÀÌ´Ù. Çϳª´ÔÀ» ºÎ¸¦
¸¸ÇÑ ¸ðµç °¡´ÉÇÑ ÀûÀýÇÑ ÄªÈ£ °¡¿îµ¥, ³ª´Â ¸ðµç âÁ¶ÀÇ Çϳª´ÔÀ» ¿ìÁÖÀÇ ¾Æ¹öÁö·Î ¹¦»çÇ϶ó°í Áö½Ã¸¦ ¹Þ¾Ò´Ù.
4:4.6 (59.2) ¾Æ¹öÁö Çϳª´Ô
¾È¿¡¼, ÀÚÀ¯ ÀÇÁö ÇàÀ§´Â ÈûÀ¸·Î ÅëÁ¦µÇÁö ¾ÊÀ¸¸ç, Áö´ÉÀÇ ¾È³»¸¸ ¹ÞÁöµµ ¾Ê´Â´Ù. ½Å´Ù¿î ¼º°ÝÀº, ¿µÀ¸·Î ÀÌ·ç¾îÁ®
ÀÖ°í ¿ìÁÖ¿¡°Ô »ç¶ûÀ¸·Î¼ ÀÚ½ÅÀ» ³ªÅ¸³»´Â °ÍÀ¸·Î Á¤ÀǵȴÙ. µû¶ó¼ ¿ìÁÖÀÇ Àΰ£ ¼º°ÝÀÚµé°ú °¡Áö´Â ¸ðµç °³ÀÎÀû
°ü°è¿¡¼, ù° ±Ù¿ø Áß½ÉÀº ¾ðÁ¦³ª, ÇѰᰰÀÌ »ç¶ûÀÇ ¾Æ¹öÁöÀÌ´Ù. Çϳª´ÔÀº, °¡Àå °í±ÍÇÑ Àǹ̿¡¼ ¾Æ¹öÁöÀÌ´Ù.
Çϳª´ÔÀº ½ÅÀÇ »ç¶ûÀÇ ¿ÏÀüÇÑ ÀÌ»ó(ìµßÌ)¿¡ ¿µ¿øÈ÷ ÀÚ±Ø ¹ÞÀ¸¸ç, »ç¶ûÀ» ÁÖ°í¹Þ´Â °ÍÀÌ ±× ºÎµå·¯¿î ¼ºÇ°ÀÇ °¡Àå
ÁÁÀº Ç¥ÇöÀÌ¿ä, °Å±â¼ °¡Àå Å« ¸¸Á·À» ¾ò´Â´Ù.
4:4.7 (59.3) Çϳª´ÔÀº °úÇп¡¼
ù° ±Ù¿øÀÌ¿ä, Á¾±³¿¡¼ º¸ÆíÀûÀ̰í ÀÎÀÚÇÑ ¾Æ¹öÁöÀÌ´Ù. öÇп¡¼ ±×´Â È¥ÀÚ ÈûÀ¸·Î °è½Ã´Â ÇÑ ºÐÀ̸ç, Á¸ÀçÇÏ·Á°í
¾î´À ´©±¸¿¡°Ôµµ ¸Å´Þ¸®Áö ¾ÊÀ¸³ª, ¸¸¹°°ú ¸ðµç ´Ù¸¥ »ý¸í¿¡°Ô ³Ê±×·´°Ô Á¸ÀçÀÇ ½Çü¸¦ ºÎ¿©ÇÑ´Ù. ±×·¯³ª °úÇп¡¼
ù° ±Ù¿ø°ú öÇп¡¼ ½º½º·Î Á¸ÀçÇÏ´Â Çϳª°¡, Á¾±³¿¡¼ Çϳª´Ô, °ð ÀÚºñ¿Í ¼±ÀÌ °¡µæÇϰí Áö»óÀÇ ÀÚ³àµéÀÌ ¿µ¿øÈ÷
»ì¾Æ³²°Ô ¸¸µé±â¸¦ ¼¾àÇÑ Çϳª´ÔÀÎ °ÍÀ» º¸¿©ÁÖ´Â µ¥´Â °è½Ã°¡ ÇÊ¿äÇÏ´Ù.
4:4.8 (59.4) ¿ì¸®´Â ¹«ÇÑÀÚ
°³³äÀ» ¸÷½Ã ¹Ù¶óÁö¸¸, Çϳª´ÔÀ» üÇèÇÑ´Ù´Â »ý°¢, °ð ¿ì¸®ÀÇ °¡Àå ³ôÀº ½Å °³³äÀÇ ¼º°Ý ¹× ½Å¼º ¿ä¼Ò¸¦ ¿ì¸®°¡
¾ðÁ¦ ¾îµð¼³ª ÆÄ¾ÇÇÒ ´É·ÂÀÌ ÀÖ´Ù´Â °ÍÀ» Á¸ÁßÇÑ´Ù.
4:4.9 (59.5) ¶¥¿¡¼ ½Â¸®¿¡
³ÑÄ£ ÀλýÀ» »ê´Ù´Â ÀǽÄÀº, Á¸Àç¿¡¼ »ðÈÀû »ç°ÇÀÌ µÇÇ®ÀÌµÉ ¶§¸¶´Ù, ÀÌ¿¡ °¨È÷ µµÀüÇÏ´Â Àΰ£ÀÇ ±× ¹ÏÀ½¿¡¼
»ý°Ü³´Ù. Àΰ£Àû ÇѰèÀÎ ²ûÂïÇÑ ±¤°æ¿¡ ºÎµúÃÆÀ» ¶§, ±× ¹ÏÀ½Àº ¡°³ª´Â À̸¦ ÇÒ ¼ö ¾ø¾îµµ, À̸¦ ÇÒ ¼ö ÀÖ°í
¶Ç ÇÏ½Ç ºÐ, ¿Â ¿ìÁÖÀÇ ¾Æ¹öÁö Àý´ëÀÚÀÇ ÀϺΰ¡ ³» ¾È¿¡ »ç½Å´Ù¡± ÇÏ°í ¾î±è¾øÀÌ ¿ÜÄ£´Ù. ¹Ù·Î À̰ÍÀÌ ¡°¼¼»óÀ»
À̱â´Â ½Â¸®, ³ÊÈñÀÇ ¹ÏÀ½Á¶Â÷ À̱â´Â ½Â¸®¡±ÀÌ´Ù.
¡ãTop
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4. The Realization
of God
4:4.1 God is the only stationary,
self-contained, and changeless being in the whole universe of
universes, having no outside, no beyond, no past, and no future.
God is purposive energy (creative spirit) and absolute will,
and these are self-existent and universal.
4:4.2 Since God is self-existent, he is absolutely independent.
The very identity of God is inimical to change. " I, the
Lord, change not. " God is immutable; but not until you
achieve Paradise status can you even begin to understand how
God can pass from simplicity to complexity, from identity to
variation, from quiescence to motion, from infinity to finitude,
from the divine to the human, and from unity to duality and
triunity. And God can thus modify the manifestations of his
absoluteness because divine immutability does not imply immobility;
God has will¦¡he is will.
4:4.3 God is the being of absolute self-determination; there
are no limits to his universe reactions save those which are
self-imposed, and his freewill acts are conditioned only by
those divine qualities and perfect attributes which inherently
characterize his eternal nature. Therefore is God related to
the universe as the being of final goodness plus a free will
of creative infinity.
4:4.4 The Father-Absolute is the creator of the central and
perfect universe and the Father of all other Creators. Personality,
goodness, and numerous other characteristics, God shares with
man and other beings, but infinity of will is his alone. God
is limited in his creative acts only by the sentiments of his
eternal nature and by the dictates of his infinite wisdom. God
personally chooses only that which is infinitely perfect, hence
the supernal perfection of the central universe; and while the
Creator Sons fully share his divinity, even phases of his absoluteness,
they are not altogether limited by that finality of wisdom which
directs the Father's infinity of will. Hence, in the Michael
order of sonship, creative free will becomes even more active,
wholly divine and well-nigh ultimate, if not absolute. The Father
is infinite and eternal, but to deny the possibility of his
volitional self-limitation amounts to a denial of this very
concept of his volitional absoluteness.
4:4.5 God's absoluteness pervades all seven levels of universe
reality. And the whole of this absolute nature is subject to
the relationship of the Creator to his universe creature family.
Precision may characterize trinitarian justice in the universe
of universes, but in all his vast family relationship with the
creatures of time the God of universes is governed by divine
sentiment. First and last-eternally-the infinite God is a Father.
Of all the possible titles by which he might appropriately be
known, I have been instructed to portray the God of all creation
as the Universal Father.
4:4.6 In God the Father freewill performances are not ruled
by power, nor are they guided by intellect alone; the divine
personality is defined as consisting in spirit and manifesting
himself to the universes as love. Therefore, in all his personal
relations with the creature personalities of the universes,
the First Source and Center is always and consistently a loving
Father. God is a Father in the highest sense of the term. He
is eternally motivated by the perfect idealism of divine love,
and that tender nature finds its strongest expression and greatest
satisfaction in loving and being loved.
4:4.7 In science, God is the First Cause; in religion, the universal
and loving Father; in philosophy, the one being who exists by
himself, not dependent on any other being for existence but
beneficently conferring reality of existence on all things and
upon all other beings. But it requires revelation to show that
the First Cause of science and the self-existent Unity of philosophy
are the God of religion, full of mercy and goodness and pledged
to effect the eternal survival of his children on earth.
4:4.8 We crave the concept of the Infinite, but we worship the
experience-idea of God, our anywhere and any-time capacity to
grasp the personality and divinity factors of our highest concept
of Deity.
4:4.9 The consciousness of a victorious human life on earth
is born of that creature faith which dares to challenge each
recurring episode of existence when confronted with the awful
spectacle of human limitations, by the unfailing declaration:
Even if I cannot do this, there lives in me one who can and
will do it, a part of the Father-Absolute of the universe of
universes. And that is " the victory which overcomes the
world, even your faith. "
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5.
Çϳª´Ô¿¡ °üÇÑ ±×¸©µÈ °ü³ä
4:5.1 (59.6)
Á¾±³Àû ÀüÅëÀº Áö³ ½Ã´ë¿¡ Çϳª´ÔÀ» ÀÌÇØÇÏ´Â »ç¶÷µéÀÇ Ã¼ÇèÀÌ Çã¼úÇÏ°Ô º¸Á¸µÈ ±â·ÏÀÌ´Ù. ±×·¯³ª ÀÌ·¯ÇÑ ±â·ÏÀº
Á¾±³ »ýȰÀÇ ¾È³»¼·Î, ¶Ç´Â ¿ìÁÖÀÇ ¾Æ¹öÁö¿¡ °üÇÑ ÂüµÈ Á¤º¸ÀÇ ¿øÃµÀ¸·Î¼ ¹ÏÀ» ¸¸ÇÏÁö ¾Ê´Ù. ¿ø½ÃÀÎÀÌ ½Åȸ¦
Áö¾î³½´Ù´Â ±× »ç½Ç·Î ÀÎÇÏ¿© ±×·¯ÇÑ °í´ëÀÇ °ü³äµéÀº Ç×»ó ¼öÁ¤µÇ¾î ¿Ô´Ù.
4:5.2 (60.1) Çϳª´ÔÀÇ ¼ºÇ°¿¡ °üÇÏ¿© À¯¶õ½Ã¾Æ¿¡¼ »ý±ä È¥¶õÀÇ °¡Àå Å« ±Ù¿ø ÁßÀÇ Çϳª´Â, ³ÊÈñÀÇ
°Å·èÇÑ Ã¥µéÀÌ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü ¼º°ÝÀÚµéÀ» ¶Ñ·ÇÀÌ ±¸ºÐÇÏÁö ¸øÇϰí, ¶Ç ÆÄ¶ó´ÙÀ̽º ½Å°ú Áö¿ª ¿ìÁÖÀÇ Ã¢Á¶ÀÚ
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4:5.8 (61.1) [À¯¹ö¸£»çÀÇ
ÇÑ ½Å¼ºÇÑ Á¶¾ðÀÚ°¡ ¹ßÇ¥Çß´Ù.]
¡ãTop
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5. Erroneous
Ideas of God
4:5.1 Religious tradition
is the imperfectly preserved record of the experiences of the
God-knowing men of past ages, but such records are untrustworthy
as guides for religious living or as the source of true information
about the Universal Father. Such ancient beliefs have been invariably
altered by the fact that primitive man was a mythmaker.
4:5.2 One of the greatest sources of confusion on Urantia concerning
the nature of God grows out of the failure of your sacred books
clearly to distinguish between the personalities of the Paradise
Trinity and between Paradise Deity and the local universe creators
and administrators. During the past dispensations of partial
understanding, your priests and prophets failed clearly to differentiate
between Planetary Princes, System Sovereigns, Constellation
Fathers, Creator Sons, Superuniverse Rulers, the Supreme Being,
and the Universal Father. Many of the messages of subordinate
personalities, such as Life Carriers and various orders of angels,
have been, in your records, presented as coming from God himself.
Urantian religious thought still confuses the associate personalities
of Deity with the Universal Father himself, so that all are
included under one appellation.
4:5.3 The people of Urantia continue to suffer from the influence
of primitive concepts of God. The gods who go on a rampage in
the storm; who shake the earth in their wrath and strike down
men in their anger; who inflict their judgments of displeasure
in times of famine and flood¡ªthese
are the gods of primitive religion; they are not the Gods who
live and rule the universes. Such concepts are a relic of the
times when men supposed that the universe was under the guidance
and domination of the whims of such imaginary gods. But mortal
man is beginning to realize that he lives in a realm of comparative
law and order as far as concerns the administrative policies
and conduct of the Supreme Creators and the Supreme Controllers.
4:5.4 The barbarous idea of appeasing an angry God, of propitiating
an offended Lord, of winning the favor of Deity through sacrifices
and penance and even by the shedding of blood, represents a
religion wholly puerile and primitive, a philosophy unworthy
of an enlightened age of science and truth. Such beliefs are
utterly repulsive to the celestial beings and the divine rulers
who serve and reign in the universes. It is an affront to God
to believe, hold, or teach that innocent blood must be shed
in order to win his favor or to divert the fictitious divine
wrath.
4:5.5 The Hebrews believed that " without the shedding
of blood there could be no remission of sin. " They had
not found deliverance from the old and pagan idea that the Gods
could not be appeased except by the sight of blood, though Moses
did make a distinct advance when he forbade human sacrifices
and substituted therefor, in the primitive minds of his childlike
Bedouin followers, the ceremonial sacrifice of animals.
4:5.6 The bestowal of a Paradise Son on your world was inherent
in the situation of closing a planetary age; it was inescapable,
and it was not made necessary for the purpose of winning the
favor of God. This bestowal also happened to be the final personal
act of a Creator Son in the long adventure of earning the experiential
sovereignty of his universe. What a travesty upon the infinite
character of God! this teaching that his fatherly heart in all
its austere coldness and hardness was so untouched by the misfortunes
and sorrows of his creatures that his tender mercies were not
forthcoming until he saw his blameless Son bleeding and dying
upon the cross of Calvary!
4:5.7 But the inhabitants of Urantia are to find deliverance
from these ancient errors and pagan superstitions respecting
the nature of the Universal Father. The revelation of the truth
about God is appearing, and the human race is destined to know
the Universal Father in all that beauty of character and loveliness
of attributes so magnificently portrayed by the Creator Son
who sojourned on Urantia as the Son of Man and the Son of God.
4:5.8 [Presented by a Divine Counselor of Uversa. ]
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