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5 Æí
Çϳª´Ô°ú °³ÀÎÀÇ °ü°è
5:0.1 (62.1) ¿ìÁÖÀÇ ¾Æ¹öÁö·Î¼ ±×·¸°Ô Å©°í À§¾ö ÀÖ´Â Çϳª´ÔÀÌ, ¾î¶»°Ô ¹«ÇÑÈ÷ ¿ÏÀüÇÑ ¿µ¿øÀÇ °Åó·ÎºÎÅÍ
°³º° Àΰ£°ú »ç±Í·Á°í ³»·Á¿Ã ¼ö ÀÖ´ÂÁö »ç¶÷ÀÇ À¯ÇÑÇÑ ¸Ó¸®°¡ ÀÌÇØÇÒ ¼ö ¾ø´Ù¸é, Á¤½ÅÀÌ ¸ÖÂÄÇÏ°í µµ´ö ÀǽÄÀÌ
ÀÖ´Â ¸ðµç À¯¶õ½Ã¾Æ ÇÊ»çÀÚÀÇ Áö´É ¾È¿¡ »ì¾Æ °è½Å Çϳª´ÔÀÇ ½ÇÁ¦ Á¶°¢ÀÌ °ÅÇÑ´Ù´Â ÂüµÈ »ç½Ç¿¡ ±Ù°Å¸¦ µÎ°í,
±×·¯ÇÑ À¯ÇÑÇÑ Áö´ÉÀº ½Å°ú Ä£±³ÇÔÀ» È®½ÅÇØ¾ß ÇÑ´Ù. »ç¶÷¿¡°Ô ±êµå´Â »ý°¢ Á¶ÀýÀÚ´Â ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁö, ¿µ¿øÇÑ
½ÅÀÇ ÀϺÎÀÌ´Ù. Çϳª´ÔÀ» ¹ß°ßÇÏ°í ±×¿Í ±³ÅëÇϱâ À§Çؼ »ç¶÷Àº ÀÌ ¿µÀû ½ÇüÀÇ °è½ÉÀ» È¥ÀÌ ¼÷°íÇÏ´Â, ¸¶À½
¼ÓÀÇ Ã¼Ç躸´Ù ´õ ¸Ö¸® °¡Áö ¾Ê¾Æµµ µÈ´Ù.
5:0.2 (62.2) Çϳª´ÔÀº µ¿±ÞÀÎ
¿©¼¸ Àý´ëÀÚÀÇ ½ÇÁ¸Àû ½Çü¸¦ ÅëÇØ¼ ±×ÀÇ ¿µ¿øÇÑ ¼ºÇ°ÀÇ ¹«ÇѼºÀ» ºÐ¹èÇßÀ¸³ª, Çϳª´ÔÀº ¼±(à»)ÀÎ°Ý ºÐ½ÅÀÇ ±â´ÉÀ»
ÅëÇØ¼, âÁ¶ÀÇ ¾î´À ºÎºÐÀ̳ª ´Ü°è³ª Á¾·ù¿Íµµ ¾ðÁ¦¶óµµ Á÷Á¢ Ä£È÷ ¿¬¶ôÇÒ ¼ö ÀÖ´Ù. ±×¸®°í ¿µ¿øÇÑ Çϳª´ÔÀº
¶ÇÇÑ ¿Â ¿ìÁÖÀÇ ½Å´Ù¿î âÁ¶ÀÚ ¹× »ì¾Æ ÀÖ´Â Àΰ£µé¿¡°Ô ¼º°ÝÀ» ¼ö¿©Çϴ Ư±Çµµ µû·Î ³²°Ü µÎ¾ú°í, ³ª¾Æ°¡¼
Çϳª´ÔÀº ¼º°Ý ȸ·Î¸¦ ÅëÇØ¼, ÀÌ ¸ðµç ¼º°Ý Á¸Àç¿Í Á÷Á¢, ºÎ¸ð·Î¼ ¿¬¶ôÀ» À¯ÁöÇϴ Ư±ÇÀ» ³²°Ü ³õ¾Ò´Ù.
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Paper
5
God¡¯s Relation to the Individual
5:0.1 If the finite mind of man is unable to comprehend how
so great and so majestic a God as the Universal Father can descend
from his eternal abode in infinite perfection to fraternize
with the individual human creature, then must such a finite
intellect rest assurance of divine fellowship upon the truth
of the fact that an actual fragment of the living God resides
within the intellect of every normal-minded and morally conscious
Urantia mortal. The indwelling Thought Adjusters are a part
of the eternal Deity of the Paradise Father. Man does not have
to go farther than his own inner experience of the soul' s contemplation
of this spiritual-reality presence to find God and attempt communion
with him.
5:0.2 God has distributed the infinity of his eternal nature
throughout the existential realities of his six absolute co-ordinates,
but he may, at any time, make direct personal contact with any
part or phase or kind of creation through the agency of his
prepersonal fragments. And the eternal God has also reserved
to himself the prerogative of bestowing personality upon the
divine Creators and the living creatures of the universe of
universes, while he has further reserved the prerogative of
maintaining direct and parental contact with all these personal
beings through the personality circuit.
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1.
Çϳª´Ô²² ´Ù°¡°¡´Â ¹ý
5:1.1 (62.3) À¯ÇÑÇÑ Àΰ£ÀÌ ¹«ÇÑÇÑ
¾Æ¹öÁö¿¡°Ô °¡±îÀÌ °¥ ¼ö ¾ø´Â °ÍÀº, ¾Æ¹öÁöÀÇ ÃÊ¿¬ÇÔÀÌ ¾Æ´Ï¶ó, ÁöÀ½¹ÞÀº Á¸ÀçµéÀÇ À¯ÇѼº°ú ¹°ÁúÀû ÇѰ迡,
¼±ÃµÀûÀÌ´Ù. ¿ìÁÖ¿¡ Á¸ÀçÇÏ´Â °¡Àå ³ôÀº ¼º°ÝÀÚ¿Í Çϵî Áý´ÜÀÇ Ã¢Á¶µÈ Áö´ÉµéÀÇ Å« ¿µÀû Â÷ÀÌ´Â »ó»óÇÒ ¼ö ¾ø´Ù.
¹Ù·Î ¾Æ¹öÁö°¡ °è½Å ¾ÕÀ¸·Î, ÇϵîÀÇ ÁöÀû Á¸ÀçµéÀ» ÇÑ ¼ø°£¿¡ µ¥·Á°¡´Â °ÍÀÌ °¡´ÉÇÏ´Ù¸é, ±×µéÀº ÀڱⰡ ±× ÀÚ¸®¿¡
¼ ÀÖ´Â ÁÙµµ ¸ð¸¦ °ÍÀÌ´Ù. Áö±Ý ÀÖ´Â °÷°ú ¶È°°ÀÌ, ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ÀÚ¸®¿¡ °è½ÉÀ» ¾Ë¾ÆÂ÷¸®Áö ¸øÇÏ°í °Å±â¿¡
ÀÖÀ» °ÍÀÌ´Ù. ÆÄ¶ó´ÙÀ̽º¿¡ °è½Å ¿ìÁÖÀÇ ¾Æ¹öÁö ¾ÕÀ¸·Î ¾ÈÀüÈ÷ ¾È³»¹Þ±â¸¦ º¯ÇÔ¾øÀÌ, ±×¸®°í °¡´ÉÇÑ ¹üÀ§ ¾È¿¡¼
¿ä±¸ÇÒ ¼ö ÀÖ±â Àü¿¡, ÇÊ»çÀÚÀÇ ¾Õ¿¡´Â ¸Ó³ª¸Õ ±æÀÌ ³õ¿© ÀÖ´Ù. Àϰö À¸¶ä ¿µ °¡¿îµ¥ ¾î´À ÇÑ ºÐÀÌ¶óµµ º¸°Ô
ÇÏ´Â ¿µÀû ½Ã·Â(ãÊÕô)À» ÁÖ´Â ¼öÁØ¿¡ ´Ù´Ù¸¦ ¼ö ÀÖ±â Àü¿¡, »ç¶÷Àº ¿µÀûÀ¸·Î ¿©·¯ ¹ø º¯½ÅÀ» °Þ¾î¾ß ÇÑ´Ù.
5:1.2 (62.4) ¿ì¸® ¾Æ¹öÁö´Â
¼û¾î ÀÖÁö ¾ÊÀ¸¸ç, ¸Ú´ë·Î ÀºµÐÇÏÁö ¾Ê´Â´Ù. ±×ÀÇ ¿ìÁÖ ¿µÅä¿¡ ÀÖ´Â ÀÚ³àµé¿¡°Ô ÀÚ½ÅÀ» ³ªÅ¸³»´Â °áÄÚ ±×Ä¡Áö
¾Ê´Â ³ë·ÂÀ¸·Î ±×´Â ½ÅÀÇ ÁöÇý ÀÚ¿øÀ» µ¿¿øÇß´Ù. ¹«ÇÑÇÑ À§´ëÇÔ°ú ¸»ÇÒ ¼ö ¾ø´Â °ü¿ëÀÌ ±×ÀÇ Àå¾öÇÑ »ç¶û°ú ¿¬°áµÇ¾î
ÀÖÀ¸¸ç, ±×ÀÇ »ç¶ûÀº Çϳª´ÔÀ» ÀÌÇØÇϰųª, »ç¶ûÇϰųª, ±×¿¡°Ô °¡±îÀÌ ¿Ã ¼ö ÀÖ´Â ¸ðµç âÁ¶µÈ Á¸Àç¿Í »ç±Í´Â
°ÍÀ» Çϳª´ÔÀÌ µ¿°æÇÏ°Ô ¸¸µç´Ù. µû¶ó¼ ³×°¡ ÇÊ»çÀÚ·Î ½ÂõÇÏ´Â ¿©Çà ¸ñÀûÁö¿¡ À̸£°í, ¸¸¹°ÀÇ Á߽ɿ¡¼ ¾Æ¹öÁö
¾Õ¿¡ ¼´Â ±× ½Ã°£°ú Àå¼Ò¿Í °æ¿ì¸¦ Á¤ÇÏ´Â °ÍÀº, ³ÊÀÇ Å¸°í³ ÇѰè¿ä, ÀÌ´Â ³ÊÀÇ À¯ÇÑÇÑ Àΰݰú ¹°ÁúÀû Á¸Àç·ÎºÎÅÍ
¶¿ ¼ö ¾ø´Ù.
5:1.3 (63.1) ÆÄ¶ó´ÙÀ̽º¿¡
¾Æ¹öÁö°¡ °è½Å ¾ÕÀ¸·Î °¡±îÀÌ °¡´Â °ÍÀº, ³×°¡ ¿µÀûÀ¸·Î Áøº¸ÇÏ´Â °¡Àå ³ôÀº À¯ÇÑ ¼öÁØ¿¡ À̸¦ ¶§±îÁö ±â´Ù·Á¾ß
ÇÏÁö¸¸, ³× ¾ÈÀÇ È¥, ±×¸®°í ¿µ´ä°Ô º¯ÇÏ´Â ³ÊÀÇ ÀÚ¾Æ¿Í ¾ÆÁÖ ¹ÐÁ¢È÷ °ü·ÃµÈ ¿µ, ¾Æ¹öÁö°¡ ¼ö¿©ÇÑ ¿µ°ú Áï½Ã
±³ÅëÇÏ´Â »óÁ¸(ßÈðí) °¡´É¼ºÀ» ±ú´Ý°í ³Ê´Â ±â»µÇØ¾ß ÇÑ´Ù.
5:1.4 (63.2) ½Ã°ø ¿µ¿ªÀÇ
ÇÊ»çÀÚµéÀº Ÿ°í³ ´É·Â°ú ÁöÀû(ò±îÜ) ÀÚÁúÀÌ Å©°Ô ´Ù¸¦ ¼ö ÀÖ´Ù. »çȸÀû ÁøÀü°ú µµ´öÀû Áøº¸¿¡ Ưº°È÷ À¯¸®ÇÑ
ȯ°æÀ» ´©¸± ¼öµµ Àְųª, ¶Ç´Â ±³¾çÀÌ µÇ´Â °ÅÀÇ ¸ðµç Àΰ£Àû ÇýÅÃ, ±×¸®°í ¹®¸íÀÇ ¿¹¼ú ¸é¿¡¼ ¿¹»óµÈ Áøº¸°¡
ºÎÁ·ÇÒ ¼öµµ ÀÖ´Ù. ±×·¯³ª ÇÏ´Ã °¡´Â »ý¾Ö¿¡¼, ¿µÀû Áøº¸ °¡´É¼ºÀº ¸¸¹Î¿¡°Ô ÆòµîÇÏ´Ù. ÁøÈ ¼¼°è¿¡¼ ´Ùä·Î¿î
¹°Áú ȯ°æ¿¡¼ º¸´Â ¸ðµç ±×·¯ÇÑ »çȸÀû µµ´öÀÇ Â÷ÀÌ¿Í ¾ÆÁÖ º°µµ·Î, ³ô¾ÆÁö´Â ¼öÁØÀÇ ¿µÀû ÅëÂû·Â°ú ¿ìÁÖ Àǹ̰¡
´Þ¼ºµÈ´Ù.
5:1.5 (63.3) À¯¶õ½Ã¾Æ ÇÊ»çÀÚµéÀÇ
ÁöÀû¤ý»çȸÀû¤ý°æÁ¦Àû ±âȸ, ¾Æ´Ï µµ´öÀû ±âȸ¿Í ÀÚÁú¿¡ ¾î¶² Â÷À̰¡ ÀÖ´õ¶óµµ, ±×µéÀÇ ¿µÀû Àç»êÀº ÇѰᰰ°í µ¶Æ¯ÇÏ´Ù´Â
°ÍÀ» ÀØÁö ¸»¶ó. ±×µéÀº ¸ðµÎ ¶È°°ÀÌ, ¾Æ¹öÁöÀÇ ¼±¹°ÀÎ ½Å¼ºÇÑ °è½ÉÀ» ´©¸®°í ÀÖ´Ù. ±×µéÀº ½ÅÀÇ ±â¿øÀ» °¡Áø,
¾È¿¡ ±êµå´Â ÀÌ ¿µ°ú °¡±îÀÌ ¸ö¼Ò ±³ÅëÇϴ Ư±ÇÀ» ¶È°°ÀÌ ´©¸®¸ç, ÇÑÆí ±×µé ¸ðµÎ°¡ ÀÌ ½ÅºñÀÇ ÈÆ°èÀÚÀÇ ÇѰᰰÀº
¿µÀû Àεµ¸¦ ¶È°°ÀÌ ¹Þ¾Æµé¿©µµ ÁÁ´Ù.
5:1.6 (63.4) ÇÊ»ç Àΰ£ÀÌ
Áø½ÉÀ¸·Î ¿µÀû ÀÚ±ØÀ» ¾ò°í ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ´Â µ¥ ¾Æ³¦¾øÀÌ Çå½ÅÇÑ´Ù¸é, ±× »ç¶÷¿¡°Ô ±êµå´Â ½Å´Ù¿î Á¶ÀýÀÚ°¡
¿µÀû ÀÚÁúÀ» ¾ÆÁÖ È®½ÇÈ÷, ¾ÆÁÖ È¿°úÀûÀ¸·Î ºÎ¿©ÇßÀ¸´Ï±î, °¥¼ö·Ï ´õ Çϳª´ÔÀ» ´à¾Æ°¡´Â ÁøÃëÀû üÇèÀ¸·Î ÀÎÇÏ¿©,
Çϳª´ÔÀ» ¾Æ´Â ¼þ°íÇÑ ÀǽÄ, ±×¸®°í Çϳª´ÔÀ» ã¾Æ³¾ ¸ñÀûÀ» °¡Áö°í »ì¾Æ³²´Â´Ù´Â Çϴð°Àº È®½ÅÀÌ ±× °³ÀÎÀÇ Ã¼Çè¿¡¼
ÀϾÁö ¾ÊÀ» ¼ö ¾ø´Ù.
5:1.7 (63.5) »ç¶÷¿¡°Ô´Â
»ì¾Æ³²´Â »ý°¢ Á¶ÀýÀÚ°¡ ¿µÀûÀ¸·Î ±êµç´Ù. ±×·¯ÇÑ Àΰ£ Áö¼ºÀÌ ÁøÁöÇÏ°Ô ¿µÀû ÀÚ±ØÀ» ¹ÞÀ¸¸é, ±×·¯ÇÑ Àΰ£ÀÇ È¥ÀÌ
Çϳª´ÔÀ» ¾Ë°í Çϳª´Ô ´à±â¸¦ ¹Ù¶ó°í Á¤Á÷ÇÏ°Ô ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇϱ⠹ٶó¸é, Àΰ£Àû °áÇÌÀÌ °¡Á®¿À´Â ¾î¶² ºÎÁ¤Àû
¿µÇâµµ, °£¼·ÇÒ ¼ö ÀÖ´Â ±àÁ¤Àû ¼¼·Âµµ, ±×·¸°Ô ½Å¼ºÇÏ°Ô ÀڱعÞÀº È¥ÀÌ ÆÄ¶ó´ÙÀ̽º ÀÔ±¸±îÁö ¾ÈÀüÈ÷ ¿Ã¶ó°¡´Â
°ÍÀ» ¸·À» ¼ö ¾ø´Ù.
5:1.8 (63.6) ¾Æ¹öÁö´Â ¸ðµç
Àΰ£ÀÌ ±×¿Í ¸ö¼Ò ±³ÅëÇϱ⸦ ¹Ù¶õ´Ù. »ì¾Æ³²´Â ÁöÀ§¿Í ¿µÀû ¼ºÇ°À¸·Î º¸¾Æ¼ ±×·± ´Þ¼ºÀÌ °¡´ÉÇÑ ¸ðµç »ç¶÷À»
¹Þ¾ÆµéÀÏ Àå¼Ò¸¦ ¾Æ¹öÁö´Â ÆÄ¶ó´ÙÀ̽º¿¡ °¡Áö°í ÀÖ´Ù. ±×·¯¹Ç·Î Áö±Ý, ±×¸®°í ¿µ¿øÈ÷, ³ÊÈñÀÇ Ã¶ÇÐÀ» °¡Áö°í ¾È½ÉÇÏ¿©¶ó:
Çϳª´ÔÀº ³ÊÈñ ÇϳªÇϳª°¡, ±×¸®°í ¿ì¸® ¸ðµÎ°¡ µµ´ÞÀÌ °¡´ÉÇÑ ºÐÀÌ´Ù. ¾Æ¹öÁö²² °¡±îÀÌ °¥ ¼ö ÀÖ°í, ±× ±æÀº
¿·Á ÀÖ´Ù. ¾î¶² ¿ìÁÖ¿¡, ÀÚ°Ý ÀÖ´Â ¾î¶² ÁöÀû Á¸Àç¶óµµ, ÆÄ¶ó´ÙÀ̽ºÀÇ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ °è½Å ¾Õ±îÁö ¿Ã¶ó°¡´Â
°ÍÀ» ½±°Ô ¸¸µé·Á´Â ³ë·ÂÀ¸·Î, ½ÅÀÇ »ç¶ûÀÇ Èû, ½ÅÀÇ ÇàÁ¤ºÎÀÇ ¼ö´Ü°ú ¹æ¹ýÀÌ, ¸ðµÎ ¼·Î ¿¬°áµÇ¾î ÀÖ´Ù.
5:1.9 (63.7) Çϳª´Ô²² µµ´ÞÇÏ´Â
µ¥ ¹æ´ëÇÑ ½Ã°£ÀÌ µç´Ù´Â »ç½ÇÀº, ¹«ÇÑÀÚÀÇ °è½É°ú ¼º°ÝÀ» Á¶±Ýµµ ºñÇö½Ç·Î ¸¸µéÁö ¾Ê´Â´Ù. ³×°¡ ¿Ã¶ó°¡´Â °ÍÀº
Àϰö ÃÊ¿ìÁÖ È¸·ÎÀÇ ÀϺοä, ³Ê´Â ±× µÑ·¹¸¦ ¼ö¾øÀÌ µ¹°Ô µÉ ÅÍÀÌÁö¸¸, ¿µÀûÀ¸·Î ±×¸®°í ÁöÀ§·Î º¸¾Æ¼, ³Ê´Â
¾ðÁ¦³ª ¾ÈÂÊÀ» ÇâÇÏ¿© µµ´Â °ÍÀ» ±â´ëÇØµµ ÁÁ´Ù. ÀÌ ±¸Ã¼¿¡¼ Àú ±¸Ã¼·Î, ¹Ù±ù ȸ·Î¿¡¼ ¾ÈÂÊÀÇ Áß½ÉÀ¸·Î ´Ã
°¡±îÀÌ ¿Å°ÜÁø´Ù´Â °ÍÀ» ³Ê´Â ¹Ï¾îµµ ÁÁ´Ù. ±×¸®°í ¾î´À ³¯Àΰ¡ ³×°¡ ½Å¼ºÇÑ Á᫐ ¾Õ¿¡ ¼¼, ºñÀ¯·Î ¸»ÇÏÀÚ¸é,
¾ó±¼À» ¸¶ÁÖÇϰí, Çϳª´ÔÀ» ¸¸³ª°Ô µÇ¸®¶ó´Â °ÍÀ» ÀǽÉÇÏÁö ¸»¶ó. ±×°ÍÀº ½ÇÁ¦·Î, ±ÛÀÚ ±×´ë·Î ¿µ ¼öÁØ¿¡ µµ´ÞÇÏ´Â
¹®Á¦ÀÌ´Ù. ½ÅºñÀÇ ÈÆ°èÀÚ°¡ ¾È¿¡ ±êµé¾î ¿Â Á¸Àç, ±×¸®°í ±× »ý°¢ Á¶ÀýÀÚ¿Í ³ªÁß¿¡ ¿µ¿øÈ÷ ÇÕÄ£ ÀÚ´Â ´©±¸³ª
ÀÌ ¿µÀû ¼öÁØ¿¡ ´Ù´Ù¸¦ ¼ö ÀÖ´Ù.
5:1.10 (64.1) ¾Æ¹öÁö´Â
¿µÀûÀ¸·Î ¼û¾î ÀÖÁö ¾Ê´Ù. ±×·¯³ª ¾ÆÁÖ ¸¹Àº Àΰ£ÀÌ ½º½º·Î ÀϺη¯ °áÁ¤ÇÑ ¾È°³ ¼Ó¿¡ ¼û¾î¹ö·È´Ù. ÀÚ½ÅÀÇ ºñ¶Ô¾îÁø
±æÀ» °í¸£°í, ÂüÀ»¼º ¾ø´Â »ý°¢°ú ºñ¿µÀû ¼ºÁúÀÇ ÀÚ±â ÁÖÀå¿¡ ºüÁüÀ¸·Î, ±×µéÀº ¾Æ¹öÁö ¿µ°ú ±× ¾Æµé ¿µ°ú ±³ÅëÇÏÁö
¾Ê°í ´çºÐ°£ ¶³¾îÁ® ³ª°¬´Ù.
5:1.11 (64.2) ÇÊ»ç Àΰ£Àº
Çϳª´Ô²² °¡±îÀÌ ´Ù°¡°¥ ¼öµµ ÀÖ°í, ¼±ÅÃÀÇ ÈûÀÌ ³²¾Æ ÀÖ´Â ÇÑ, ½ÅÀÇ ¶æÀ» °Åµì Àú¹ö¸± ¼öµµ ÀÖ´Ù. »ç¶÷ÀÌ
¾Æ¹öÁöÀÇ ¶æÀ» ÅÃÇÒ ÈûÀ» ÀÒ¾î¹ö¸± ¶§±îÁö »ç¶÷ÀÇ ¸¶Áö¸· ¸ê¸ÁÀº Á¤ÇØÁöÁö ¾Ê¾Ò´Ù. ¾Æ¹öÁöÀÇ ¸¶À½ÀÌ, ¾ðÁ¦¶óµµ
ÀڽĵéÀÇ ÇÊ¿ä¿Í ź¿øÇÏ´Â ¼Ò¸®°¡ µè±â ½È¾î ´ÝÈù ÀûÀº ¾ø´Ù. ½ÅÀÇ ¶æÀ» ½ÇÇàÇÏ·Á´Â¡ªÇϳª´ÔÀ» ¾Ë°í ±×¿Í °°ÀÌ
µÇ·Á´Â¡ª¹Ù¶÷À» ¸¶Áö¸·À¸·Î ¿µ¿øÈ÷ ÀÒ¾î¹ö¸± ¶§, ÀÌ ÀÚ³àµéÀº ¾Æ¹öÁöÀÇ ´ç±â´Â ÈûÀ» ¹°¸®Ä¡°í ¿µ¿øÈ÷ ¸¶À½ ¹®À»
´Ý´Â´Ù. ¸¶Âù°¡Áö·Î, ±×·¯ÇÑ ½ÂõÀÚ°¡ ¾Æ¹öÁöÀÇ ¶æÀ» ½ÇõÇÏ°Ú´Ù°í ¸¶Ä§³» µ¹ÀÌų ¼ö ¾øÀÌ ¼±ÅÃÇÑ °ÍÀ» Á¶ÀýÀÚ
À¶ÇÕÀÌ ¿ìÁÖ¿¡ ¼±Æ÷ÇÒ ¶§, »ç¶÷ÀÇ ¿µ¿øÇÑ ¿î¸íÀÌ º¸ÀåµÈ´Ù.
5:1.12 (64.3) Å©½Å Çϳª´ÔÀº
ÇÊ»ç Àΰ£°ú ¹Ù·Î Á¢ÃËÇϸç, ¹«ÇѤý¿µ¿øÇϰí Çì¾Æ¸± ¼ö ¾ø´Â ÀÚ¾ÆÀÇ ÀϺθ¦ ±× »ç¶÷ ¾È¿¡ »ì°í ¸Ó¹«¸£¶ó°í ÁֽŴÙ.
Çϳª´ÔÀº »ç¶÷°ú ÇÔ²² ¿µ¿øÇÑ ¸ðÇèÀ» ¶°³µ´Ù. ³× ¾È¿¡, ³ÊÀÇ µÑ·¹¿¡ ÀÖ´Â ¿µÀû ¼¼·ÂÀÌ ÀεµÇÏ´Â µ¥ ³×°¡ ±¼º¹Çϸé,
°ø°£ÀÇ ÁøÈ ¼¼°è·ÎºÎÅÍ ÇÏ´Ã °¡´Â Àΰ£ÀÌ ´Ù´Ù¸¦ ¿ìÁÖ ¸ñÇ¥·Î¼, ³Ê´Â »ç¶ûÀÇ Çϳª´ÔÀÌ ¿¹Á¤ÇÑ ¿î¸íÀ» ´Þ¼ºÇÏ´Â
µ¥ ½ÇÆÐÇÒ ¼ö ¾ø´Ù.
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1. The Approach
to God
5:1.1 The inability of the finite creature
to approach the infinite Father is inherent, not in the Father's
aloofness, but in the finiteness and material limitations of
created beings. The magnitude of the spiritual difference between
the highest personality of universe existence and the lower
groups of created intelligences is inconceivable. Were it possible
for the lower orders of intelligence to be transported instantly
into the presence of the Father himself, they would not know
they were there. They would there be just as oblivious of the
presence of the Universal Father as where they now are. There
is a long, long road ahead of mortal man before he can consistently
and within the realms of possibility ask for safe conduct into
the Paradise presence of the Universal Father. Spiritually,
man must be translated many times before he can attain a plane
that will yield the spiritual vision which will enable him to
see even any one of the Seven Master Spirits.
5:1.2 Our Father is not in hiding; he is not in arbitrary seclusion.
He has mobilized the resources of divine wisdom in a never-ending
effort to reveal himself to the children of his universal domains.
There is an infinite grandeur and an inexpressible generosity
connected with the majesty of his love which causes him to yearn
for the association of every created being who can comprehend,
love, or approach him; and it is, therefore, the limitations
inherent in you, inseparable from your finite personality and
material existence, that determine the time and place and circumstances
in which you may achieve the goal of the journey of mortal ascension
and stand in the presence of the Father at the center of all
things.
5:1.3 Although the approach to the Paradise presence of the
Father must await your attainment of the highest finite levels
of spirit progression, you should rejoice in the recognition
of the ever-present possibility of immediate communion with
the bestowal spirit of the Father so intimately associated with
your inner soul and your spiritualizing self.
5:1.4 The mortals of the realms of time and space may differ
greatly in innate abilities and intellectual endowment, they
may enjoy environments exceptionally favorable to social advancement
and moral progress, or they may suffer from the lack of almost
every human aid to culture and supposed advancement in the arts
of civilization; but the possibilities for spiritual progress
in the ascension career are equal to all; increasing levels
of spiritual insight and cosmic meanings are attained quite
independently of all such sociomoral differentials of the diversified
material environments on the evolutionary worlds.
5:1.5 However Urantia mortals may differ in their intellectual,
social, economic, and even moral opportunities and endowments,
forget not that their spiritual endowment is uniform and unique.
They all enjoy the same divine presence of the gift from the
Father, and they are all equally privileged to seek intimate
personal communion with this indwelling spirit of divine origin,
while they may all equally choose to accept the uniform spiritual
leading of these Mystery Monitors.
5:1.6 If mortal man is wholeheartedly spiritually motivated,
unreservedly consecrated to the doing of the Father's will,
then, since he is so certainly and so effectively spiritually
endowed by the indwelling and divine Adjuster, there cannot
fail to materialize in that individual's experience the sublime
consciousness of knowing God and the supernal assurance of surviving
for the purpose of finding God by the progressive experience
of becoming more and more like him.
5:1.7 Man is spiritually indwelt by a surviving Thought Adjuster.
If such a human mind is sincerely and spiritually motivated,
if such a human soul desires to know God and become like him,
honestly wants to do the Father's will, there exists no negative
influence of mortal deprivation nor positive power of possible
interference which can prevent such a divinely motivated soul
from securely ascending to the portals of Paradise.
5:1.8 The Father desires all his creatures to be in personal
communion with him. He has on Paradise a place to receive all
those whose survival status and spiritual nature make possible
such attainment. Therefore settle in your philosophy now and
forever: To each of you and to all of us, God is approachable,
the Father is attainable, the way is open; the forces of divine
love and the ways and means of divine administration are all
interlocked in an effort to facilitate the advancement of every
worthy intelligence of every universe to the Paradise presence
of the Universal Father.
5:1.9 The fact that vast time is involved in the attainment
of God makes the presence and personality of the Infinite none
the less real. Your ascension is a part of the circuit of the
seven superuniverses, and though you swing around it countless
times, you may expect, in spirit and in status, to be ever swinging
inward. You can depend upon being translated from sphere to
sphere, from the outer circuits ever nearer the inner center,
and some day, doubt not, you shall stand in the divine and central
presence and see him, figuratively speaking, face to face. It
is a question of the attainment of actual and literal spiritual
levels; and these spiritual levels are attainable by any being
who has been indwelt by a Mystery Monitor, and who has subsequently
eternally fused with that Thought Adjuster.
5:1.10 The Father is not in spiritual hiding, but so many of
his creatures have hidden themselves away in the mists of their
own willful decisions and for the time being have separated
themselves from the communion of his spirit and the spirit of
his Son by the choosing of their own perverse ways and by the
indulgence of the self-assertiveness of their intolerant minds
and unspiritual natures.
5:1.11 Mortal man may draw near God and may repeatedly forsake
the divine will so long as the power of choice remains. Man's
final doom is not sealed until he has lost the power to choose
the Father's will. There is never a closure of the Father's
heart to the need and the petition of his children. Only do
his offspring close their hearts forever to the Father's drawing
power when they finally and forever lose the desire to do his
divine will-to know him and to be like him. Likewise is man's
eternal destiny assured when Adjuster fusion proclaims to the
universe that such an ascender has made the final and irrevocable
choice to live the Father's will.
5:1.12 The great God makes direct contact with mortal man and
gives a part of his infinite and eternal and incomprehensible
self to live and dwell within him. God has embarked upon the
eternal adventure with man. If you yield to the leadings of
the spiritual forces in you and around you, you cannot fail
to attain the high destiny established by a loving God as the
universe goal of his ascendant creatures from the evolutionary
worlds of space.
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2.
Çϳª´ÔÀÇ °è½É
5:2.1 (64.4) ¹«ÇÑÀÚÀÇ ¹°¸®Àû °è½ÉÀº
¹°Áú ¿ìÁÖÀÇ Çö½ÇÀÌ´Ù. Áö¼º ¼Ó¿¡ ½ÅÀÇ °è½ÉÀº °³ÀÎÀÇ ÁöÀû üÇèÀÇ ±íÀÌ¿Í ÁøÈÇÏ´Â ÀΰÝÀÚÀÇ ¼öÁØ¿¡ µû¶ó¼ °áÁ¤µÇ´Â
°ÍÀÌ Æ²¸²¾ø´Ù. ½ÅÀÇ ¿µÀû °è½ÉÀº ¸¶¶¥È÷ ¿ìÁÖ¿¡¼ Â÷º°µÇ¾î¾ß Çϸç, ¿µÀû °¨¼ö ´É·Â¿¡ µû¶ó¼, ¶ÇÇÑ ½ÅÀÇ ¶æÀ»
ÇàÇÏ·Á´Â Àΰ£ÀÇ ÀÇÁö¸¦ ¾ó¸¶³ª °Å·èÇÏ°Ô ¹ÙÃÆ´Â°¡¿¡ µû¶ó¼ °áÁ¤µÈ´Ù.
5:2.2 (64.5) ¿µ¿¡°Ô¼ žî³
¾î¶² ¾Æµé ¼Ó¿¡µµ Çϳª´ÔÀº »ì¾Æ °è½Å´Ù. ÆÄ¶ó´ÙÀ̽º ¾ÆµéµéÀº Çϳª´Ô ¾Õ¿¡, ¡°Çϳª´Ô ¹Ù¸¥ Æí¡±¿¡ ¾ðÁ¦³ª ´Ù°¡°¥
¼ö ÀÖ°í, Àΰ£ ¼º°ÝÀÚ´Â ´©±¸³ª ¡°¾Æ¹öÁöÀÇ Ç°¡±¿¡ ´Ù°¡°¥ ¼ö ÀÖ´Ù. À̰ÍÀº ¾ðÁ¦ ¾îµð¼³ª, ¾î¶² ¹æ¹ýÀ¸·Î³ª
Á¢ÃËÇÏ´Â ¼º°Ý ȸ·Î¸¦ ¾ð±ÞÇϵçÁö, ±×·¸Áö ¾ÊÀ¸¸é Áß¾Ó °Åó³ª ÆÄ¶ó´ÙÀ̽ºÀÇ °Å·èÇÑ Àϰö ±¸Ã¼ Áß ¾î´À ÇÑ °÷°ú
°°Àº ´Ù¸¥ ÁöÁ¤µÈ Àå¼Ò¿¡¼, ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¸ö¼Ò ÀÚÀǽÄÇÏ´Â Á¢Ã˰ú ±³ÅëÀ» ¼ö¹ÝÇÑ´Ù.
5:2.3 (64.6) ±×·¯³ª ½ÅÀÇ
°è½ÉÀº, ÀÚ¿¬¿¡ ¾îµð¼³ª, ¾Æ´Ï Çϳª´ÔÀ» ¾Æ´Â ÇÊ»çÀÚÀÇ ÀÏ»ý¿¡¼ ¹ß°ßÇÒ ¼ö ÀÖ´Â °ÍÀÌ ¾Æ´Ï¶ó, ¸¶À½ ¼Ó¿¡ ±êµå´Â
½ÅºñÀÇ ÈÆ°èÀÚ, ÆÄ¶ó´ÙÀ̽ºÀÇ »ý°¢ Á¶ÀýÀÚ¿Í ³×°¡ ±³ÅëÀ» ½ÃµµÇÒ ¶§, ¾ÆÁÖ ÃæºÐÈ÷, ¾ÆÁÖ È®½ÇÈ÷ ¹ß°ßÇÒ ¼ö ÀÖ´Ù.
¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¿µÀÌ ¹Ù·Î ³ÊÀÇ Áö¼º ¼Ó¿¡ »ç´Âµ¥, â°ø¿¡ ¸Ö¸® ¶³¾îÁ® ÀÖ´Â Çϳª´ÔÀ» ²Þ²Ù´Â °ÍÀº ¾ó¸¶³ª Å«
À߸øÀΰ¡!
5:2.4 (64.7) ³× ¾È¿¡ ±êµå´Â
¹Ù·Î ÀÌ Çϳª´ÔÀÇ ºÐ½Å ¶§¹®¿¡, ³×°¡ Á¶ÀýÀÚÀÇ ¿µÀû Àεµ¿Í Á¶ÈµÇ¾î Áøº¸ÇÏ´Â µ¿¾È, ³Ê¸¦ µÑ·¯½Î°í ³×°¡ ºÎ´ÚÄ¡Áö¸¸
³Ê¸¦ ±¸¼ºÇÏ´Â ÀϺημ Ȱµ¿ÇÏÁö ¾Ê´Â ´Ù¸¥ ¿µÀû ¿µÇâÀÇ Á¸Àç, ±×¸®°í »ç¶÷À» º¯È½ÃŰ´Â ±× ÈûÀ» ³Ê´Â ´õ¿í
Àß ½Äº°Çϱ⸦ ¹Ù¶ö ¼ö ÀÖ´Ù. ±êµå´Â Á¶ÀýÀÚ¿Í °¡Áö´Â °¡±õ°í ¹ÐÁ¢ÇÑ ¿¬¶ôÀ» ³×°¡ ÁöÀûÀ¸·Î ÀǽÄÇÏÁö ¾Ê´Â »ç½ÇÀº,
Á¶±Ýµµ ±×·¯ÇÑ ¼þ°íÇÑ Ã¼ÇèÀÌ ±×¸©µÇ´Ù´Â Áõ°Å´Â ¾Æ´Ï´Ù. ½Å´Ù¿î Á¶ÀýÀÚ¿Í »ç±Í´Â °ÍÀº ÀüÀûÀ¸·Î °³º° ½ÅÀÚÀÇ ÀÏ»ý
üÇè¿¡¼ ¸Î´Â ¿µÀÇ ¿¸Å°¡ ÁÁÀº°¡, ±×¸®°í ¾ó¸¶³ª ¿¸®´Â°¡, À̰ÍÀÌ Áõ¸íÇÑ´Ù. ¡°³ÊÈñ´Â ¿¸Å·Î »ç¶÷À» ¾ËÁö´Ï¶ó.¡±
5:2.5 (65.1) ÇÊ»ç Àΰ£ÀÇ
Áö¼º, ºó¾àÇÏ°Ô ¿µÀûÀ¸·Î º¯ÈµÈ ¹°Áú Áö¼ºÀº, ÆÄ¶ó´ÙÀ̽º Á¶ÀýÀÚ¿Í °°ÀÌ ±×·¯ÇÑ ½Å´Ù¿î °³Ã¼ÀÇ ¿µÀû Ȱµ¿À» ¶Ñ·ÇÀÌ
ÀǽÄÇϱⰡ Áö±ØÈ÷ Èûµé´Ù. Áö¼º°ú Á¶ÀýÀÚ°¡ °øµ¿À¸·Î ºú¾î³½ È¥ÀÇ Á¸Àç°¡ ´õ¿í ¶Ñ·ÇÇØÁü¿¡ µû¶ó¼, »õ ´Ü°èÀÇ
È¥ ÀǽÄÀÌ ¶ÇÇÑ ÁøÈµÇ¸ç, À̰ÍÀº ½ÅºñÀÇ ÈÆ°èÀÚÀÇ ¿µÀû ÀεµÇϽɰú ±âŸ Ãʹ°Áú Ȱµ¿ÀÌ ÀÖÀ½À» üÇèÇÏ°í ¾Ë¾Æº¸´Â
´É·ÂÀÌ ÀÖ´Ù.
5:2.6 (65.2) Á¶ÀýÀÚ¿Í ±³ÅëÇÏ´Â
üÇè ÀüºÎ°¡ µµ´öÀû ÁöÀ§, Á¤½ÅÀû ÀÚ±Ø, ¿µÀû üÇèÀÌ µû¸£´Â üÇèÀÌ´Ù. ±×·¯ÇÑ ¼º°ú¸¦ Àھư¡ ÀÌ·èÇÏ´Â °ÍÀº,
¼øÀüÈ÷ ±×·¸Áö´Â ¾Ê¾Æµµ, ÁַΠȥ ÀǽÄÀÇ ¿µ¿ª¿¡ ±¹ÇѵȴÙ. ÇÏÁö¸¸ ±× Áõ°Å´Â ¸¶À½ ¼ÓÀÇ ¿µ°ú ¿¬¶ôÇÏ´Â ±×·±
¸ðµç »ç¶÷ÀÇ »ýȰ¿¡¼, ¿µÀÇ ¿¸Å¸¦ ¸ÎÀ½À¸·Î dzºÎÇÏ°Ô ÀåÂ÷ ³ªÅ¸³´Ù.
¡ãTop
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2. The Presence
of God
5:2.1 The physical presence of the Infinite
is the reality of the material universe. The mind presence of
Deity must be determined by the depth of individual intellectual
experience and by the evolutionary personality level. The spiritual
presence of Divinity must of necessity be differential in the
universe. It is determined by the spiritual capacity of receptivity
and by the degree of the consecration of the creature's will
to the doing of the divine will.
5:2.2 God lives in every one of his spirit-born sons. The Paradise
Sons always have access to the presence of God, " the right
hand of the Father, " and all of his creature personalities
have access to the " bosom of the Father. " This refers
to the personality circuit, whenever, wherever, and however
contacted, or otherwise entails personal, self-conscious contact
and communion with the Universal Father, whether at the central
abode or at some other designated place, as on one of the seven
sacred spheres of Paradise.
5:2.3 The divine presence cannot, however, be discovered anywhere
in nature or even in the lives of God-knowing mortals so fully
and so certainly as in your attempted communion with the indwelling
Mystery Monitor, the Paradise Thought Adjuster. What a mistake
to dream of God far off in the skies when the spirit of the
Universal Father lives within your own mind!
5:2.4 It is because of this God fragment that indwells you that
you can hope, as you progress in harmonizing with the Adjuster's
spiritual leadings, more fully to discern the presence and transforming
power of those other spiritual influences that surround you
and impinge upon you but do not function as an integral part
of you. The fact that you are not intellectually conscious of
close and intimate contact with the indwelling Adjuster does
not in the least disprove such an exalted experience. The proof
of fraternity with the divine Adjuster consists wholly in the
nature and extent of the fruits of the spirit which are yielded
in the life experience of the individual believer. " By
their fruits you shall know them. "
5:2.5 It is exceedingly difficult for the meagerly spiritualized,
material mind of mortal man to experience marked consciousness
of the spirit activities of such divine entities as the Paradise
Adjusters. As the soul of joint mind and Adjuster creation becomes
increasingly existent, there also evolves a new phase of soul
consciousness which is capable of experiencing the presence,
and of recognizing the spirit leadings and other supermaterial
activities, of the Mystery Monitors.
5:2.6 The entire experience of Adjuster communion is one involving
moral status, mental motivation, and spiritual experience. The
self-realization of such an achievement is mainly, though not
exclusively, limited to the realms of soul consciousness, but
the proofs are forthcoming and abundant in the manifestation
of the fruits of the spirit in the lives of all such inner-spirit
contactors.
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3.
ÂüµÈ ¿¹¹è
5:3.1 (65.3) ¿ìÁÖÀÇ °üÁ¡¿¡¼ º¼ ¶§
ÆÄ¶ó´ÙÀ̽º ½ÅµéÀº ºñ·Ï Çϳª¿Í °°Áö¸¸, À¯¶õ½Ã¾Æ¿¡¼ »ç´Â ºÎ·ùÀÇ Á¸Àç¿Í °¡Áö´Â ¿µÀû °ü°è¿¡¼ ½ÅµéÀº ¶ÇÇÑ ¼·Î
´Ù¸£°í, µû·Î ÀÖ´Â ¼¼ ºÐÀÇ ¼º°ÝÀÚÀÌ´Ù. °³ÀÎÀûÀ¸·Î È£¼ÒÇÏ°í ±³ÅëÇÏ´Â ¹®Á¦, ±×¸®°í ±âŸ ¹ÐÁ¢ÇÑ °ü°è¿¡¼,
½ÅÀ§(ãêêÈ) »çÀÌ¿¡ Â÷À̰¡ ÀÖ´Ù. °¡Àå ³ôÀº Àǹ̿¡¼, ¿ì¸®´Â ¿ìÁÖÀÇ ¾Æ¹öÁö, ¿ÀÁ÷ ±×ºÐÀ» ¿¹¹èÇÑ´Ù. ±×ÀÇ
âÁ¶ ¾Æµéµé ¾È¿¡¼ ³ªÅ¸³ª´Â ¾Æ¹öÁö¸¦ ¿ì¸®°¡ ¿¹¹èÇÒ ¼ö ÀÖ°í, ¶Ç ¿¹¹èÇÏ´Â °ÍÀÌ Âü¸»ÀÌÁö¸¸, Á÷Á¢ ¶Ç´Â °£Á¢À¸·Î
¿¹¹è¿Í Âù¹Ì¸¦ ¹Þ´Â ºÐÀº ¾Æ¹öÁöÀÌ´Ù.
5:3.2 (65.4) ¸ðµç Á¾·ùÀÇ
°£Ã»Àº ¿µ¿øÇÑ ¾Æµé, ±×¸®°í ¾ÆµéÀÇ ¿µÀû Á¶Á÷ÀÇ ºÐ¾ß¿¡ ¼ÓÇÑ´Ù. ±âµµ, ¸ðµç Á¤½Ä ±³ÅëÀº, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦
Âù¹ÌÇÏ°í ¿¹¹èÇÏ´Â °ÍÀ» Á¦¿ÜÇϰí, Áö¿ª ¿ìÁÖÀÇ °ü½É°Å¸®ÀÌ´Ù. ÀÌ·¯ÇÑ ±âµµ(Ñ·Ôª)´Â º¸Åë ÇÑ Ã¢Á¶ ¾ÆµéÀÇ °üÇÒ
¿µ¿ªÀ» ¹þ¾î³ªÁö ¾Ê´Â´Ù. ±×·¯³ª ÀǽÉÇÒ ¿©Áö ¾øÀÌ, ¿¹¹è´Â ¾Æ¹öÁöÀÇ ¼º°Ý ȸ·ÎÀÇ ÀÛ¿ëÀ¸·Î ÀÎÇÏ¿© âÁ¶ÀÚÀÇ ¸öÀ¸·Î
¿¬°áµÇ°í ÀüÇØÁø´Ù. ¿ì¸®´Â ´õ¿í ³ª¾Æ°¡¼, Á¶ÀýÀÚ°¡ ±êµå´Â Àΰ£ÀÌ Ç¥ÇöÇÏ´Â °æÀÇ(Ì×ëò)¸¦ ±â·ÏÇÏ´Â °ÍÀº ¾Æ¹öÁö
¿µÀÇ °è½ÉÀ¸·Î ¿ëÀÌÇÏ°Ô µÈ´Ù°í ¹Ï´Â´Ù. ÀÌ·¯ÇÑ °ü³äÀ» º¸¿©ÁÙ Áõ°Å´Â ¾öû³ª°Ô ¸¹ÀÌ Á¸ÀçÇϰí, ¸ðµç °è±ÞÀÇ ¾Æ¹öÁö
ºÐ½ÅµéÀº ±× ¹é¼ºÀÇ ÁøÁ¤ÇÑ Âù¹Ì¸¦ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ °è½Å ¾Õ¿¡ ¾Ë¸Â°Ô ±â·ÏÇÒ ±ÇÇÑÀ» ¹Þ´Â´Ù´Â °ÍÀ» ³ª´Â ¾Ë°í
ÀÖ´Ù. ÀǽÉÇÒ ¿©Áö ¾øÀÌ, Á¶ÀýÀÚ´Â Çϳª´Ô°ú Á÷Á¢ ±³ÅëÇÏ´Â ¼±(à»)ÀÎ°Ý °æ·Îµµ ¶ÇÇÑ ÀÌ¿ëÇϸç, À̵éÀº ¿µ¿øÇÑ
¾ÆµéÀÇ ¿µ Àη ȸ·Îµµ ¸¶Âù°¡Áö·Î ¾µ ¼ö ÀÖ´Ù.
5:3.3 (65.5) ¿¹¹è´Â ±×
ÀÚü°¡ ¸ñÀûÀÌ´Ù. ±âµµ´Â ÀÚ½ÅÀ̳ª Àΰ£ÀÇ ÀÌÀÍ ¿ä¼Ò¸¦ ´ã°í ÀÖÀ¸¸ç, À̰ÍÀÌ ¿¹¹è¿Í ±âµµÀÇ Å« Â÷ÀÌÀÌ´Ù. ÂüµÈ
¿¹¹è¿¡´Â, ÀÚ½ÅÀ» À§ÇÑ ¿äûÀ̳ª ±âŸ °³ÀÎÀû ÀÌÀÍ ¿ä¼Ò°¡ ¾Æ¿¹ ¾ø´Ù. ¿ì¸®°¡ Çϳª´ÔÀ» Çì¾Æ¸®´Â ±×´ë·Î Çϳª´ÔÀ»
¿¹¹èÇÒ »ÓÀÌ´Ù. ¿¹¹è´Â ¾Æ¹«°Íµµ ¿ä±¸ÇÏÁö ¾Ê°í, ¿¹¹èÇÏ´Â »ç¶÷À» À§Çؼ ¾Æ¹«°Íµµ ±â´ëÇÏÁö ¾Ê´Â´Ù. ±×·¸°Ô Á¸°æ½ÉÀ»
º¸¿© ¿ì¸®°¡ ¹«¾ð°¡ ¾òÀ»±î ½Í¾î¼ ¾Æ¹öÁö¸¦ ¿¹¹èÇÏÁö ¾Ê´Â´Ù. ¾Æ¹öÁöÀÇ ºñÇÒ µ¥ ¾ø´Â ¼º°ÝÀ» ±ú´ÞÀ½¿¡ µû¶ó¼
ÀÚ¿¬½º·´°í ÀúÀý·Î ¿ì·¯³ª¿À´Â ¹ÝÀÀÀ¸·Î¼, ¶Ç Çϳª´ÔÀÇ »ç¶û½º·¯¿î ¼ºÇ°°ú Âù¹Ì¹ÞÀ» ¼Ó¼º ¶§¹®¿¡, ¿ì¸®´Â ±×·¸°Ô
±×¿Í ±³ÅëÇÏ°í ±×¸¦ ¿¹¹èÇÑ´Ù.
5:3.4 (65.6) ÀÚ±â ÀÌÀÍÀÇ
¿ä¼Ò°¡ ¿¹¹è¿¡ ³¢¾îµå´Â ±× ½Ã°¢, ±× ¼ø°£¿¡, ±³ÅëÀº ¿¹¹è¿¡¼ ±âµµ·Î ¹Ù²î°í, ´õ¿í ÀûÀýÇÏ°Ô ¿µ¿øÇÑ ¾ÆµéÀ̳ª
âÁ¶ ¾ÆµéÀÇ ¸öÀ» ÇâÇØ¼ µå·Á¾ß ÇÑ´Ù. ±×·¯³ª ½ÇÁ¦ÀÇ Á¾±³Àû üÇè¿¡¼, ÁøÁ¤ÇÑ ¿¹¹èÀÇ ÀϺημ ¾Æ¹öÁö Çϳª´ÔÇÑÅ×
±âµµ¸¦ µå¸®Áö ¸»¾Æ¾ß ÇÒ ÀÌÀ¯´Â ¾ø´Ù.
5:3.5 (66.1) ÀÏ»ó »ýȰÀÇ
½Ç¹«¸¦ ´Ù·ê ¶§ ³Ê´Â ¼Â° ±Ù¿ø Á߽ɿ¡ ±â¿øÀ» °¡Áö´Â ¿µ ¼º°ÝÀÚµé ¼Õ¿¡ ¸Ã°ÜÁö¸ç, ³Ê´Â ÇÕµ¿ ÇàÀ§ÀÚÀÇ ´ë¸®ÀÚµé°ú
ÇùÁ¶Çϰí ÀÖ´Ù. ±×·¡¼ ÀÌ·¸°Ô ¸»ÇÑ´Ù: ³Ê´Â Çϳª´ÔÀ» ¿¹¹èÇϰí, ±× ¾Æµé¿¡°Ô ±âµµÇÏ°í ±×¿Í ±³ÅëÇϸç, ³×°¡
»ç´Â ¼¼°è¿¡¼, ³ÊÀÇ ¿ìÁÖ Àü¿ª¿¡¼ ÀÏÇÏ´Â ¹«ÇÑÇÑ ¿µÀÇ ÁöÀû Á¸Àçµé°ú ¿¬¶ôÇÏ¿©, ³×°¡ ¶¥¿¡¼ ¸Ó¹«¸£´Â µ¿¾È¿¡
»ý±â´Â ¼¼ºÎ¸¦ ÇØ°áÇØ ³ª°£´Ù.
5:3.6 (66.2) Áö¿ª ¿ìÁÖÀÇ
¿î¸íÀ» ÁÖ°üÇϴ âÁ¶ ¾ÆµéÀ̳ª ±ºÁÖ ¾ÆµéÀº ÆÄ¶ó´ÙÀ̽º¿¡ °è½Å ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¿µ¿øÇÑ ¾Æµé, ÀÌ µÎ ºÐÀ» ´ë½ÅÇÑ´Ù.
ÀÌ ¿ìÁÖ ¾ÆµéµéÀº °¢ÀÚÀÇ Ã¢Á¶ Àü¿ª¿¡ °ÉÃļ ¾Æ¹öÁöÀÇ À̸§À¸·Î ¿¹¹èÇÏ´Â Âù¹Ì¸¦ ¹Þ°í, ź¿øÇÏ´Â ¹é¼ºÀÇ °£Ã»¿¡
±Í¸¦ ±â¿ïÀδÙ. ÇÑ Áö¿ª ¿ìÁÖÀÇ ÀÚ³àµé¿¡°Ô, ¸ðµç ½ÇÁúÀû Àǵµ¿Í ¸ñÀû¿¡¼ º¼ ¶§, ¹Ì°¡¿¤ ¾Æµé ÇÑ ºÐÀÌ Çϳª´ÔÀÌ´Ù.
±×´Â ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¿µ¿øÇÑ ¾ÆµéÀÌ Áö¿ª ¿ìÁÖ¿¡¼ ¼º°ÝÈµÈ °ÍÀÌ´Ù. ¹«ÇÑÇÑ ¿µÀº ¿ìÁÖ ¿µÀ» ÅëÇØ¼ ÀÌ ¿µ¿ªÀÇ
ÀÚ³àµé°ú °³ÀÎÀû Á¢ÃËÀ» À¯ÁöÇϸç, À̵éÀº ÆÄ¶ó´ÙÀ̽º âÁ¶ ¾ÆµéÀÇ ÇàÁ¤ ¹× âÁ¶ÀÇ µ¿·á°¡ µÈ´Ù.
5:3.7 (66.3) ÁøÁöÇÑ ¿¹¹è´Â,
ÁøÈµÇ´Â È¥ÀÇ Áö¹è ¹Ø¿¡¼, ±×¸®°í °ü°èµÈ »ý°¢ Á¶ÀýÀÚÀÇ ½Å¼ºÇÑ ¹æÇâ Áöµµ¸¦ ¹Þ°í, ÀΰÝÀÇ ¸ðµç ÈûÀ» µ¿¿øÇÔÀ»
¶æÇÑ´Ù. ¹°ÁúÀû ÇѰ谡 ÀÖ´Â Áö¼ºÀº, Âü ¿¹¹èÀÇ ÁøÁ¤ÇÑ ¶æÀÌ ¹«¾ùÀÎÁö °áÄÚ ±íÀÌ ÀǽÄÇÒ ¼ö ¾ø´Ù. ¿¹¹èÇÏ´Â
üÇèÀÇ Çö½ÇÀ» »ç¶÷ÀÌ ±ú´Ý´Â °ÍÀº, ÁøÈÇÏ´Â ±× ºÒ»çÀÇ È¥ÀÇ ¹ßÀ° »óÅ¿¡ ÁÖ·Î Á¿ìµÈ´Ù. È¥ÀÇ ¿µÀû ¼ºÀåÀº,
ÁöÀû ÀÚÀǽİú ÀüÇô »ó°ü ¾øÀÌ ÀϾÙ.
5:3.8 (66.4) ½ÅÀ» ¿¹¹èÇÏ´Â
üÇèÀº ¾àÁ¤ÇÑ Á¶ÀýÀÚ°¡ »ç¶÷ÀÇ È¥ÀÌ ¸»ÇÒ ¼ö ¾ø´Â ¼Ò¸Á°ú ÀÔ ¹Û¿¡ ³¾ ¼ö ¾ø´Â Èñ¸ÁÀ» ½Å¼ºÇÑ ¾Æ¹öÁö²² ÀüÇÏ·Á´Â
¼þ°íÇÑ ½ÃµµÀ̸ç, Çϳª´ÔÀ» ã´Â ÇÊ»ç Áö¼º°ú Çϳª´ÔÀ» °è½ÃÇÏ´Â ºÒ»çÀÇ Á¶ÀýÀÚ°¡ °øµ¿À¸·Î ÀÌ È¥À» âÁ¶ÇÑ´Ù.
±×·¯¹Ç·Î ¿¹¹è´Â °ü°èµÈ ¿µÀÇ Àεµ¸¦ ¹Þ°í¼, ¿µÀûÀ¸·Î ³ô¾ÆÁö´Â Àھư¡ ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¾Æµé, ¹ÏÀ½ÀÇ ¾Æµé·Î¼
Çϳª´Ô°ú ±³ÅëÇÏ·Á°í ¾Ö¾²´Â µ¥ ±× ¹°ÁúÀû Áö¼ºÀÌ Âù¼ºÇÏ´Â ÇൿÀÌ´Ù. ÇÊ»çÀÚÀÇ Áö¼ºÀº ¿¹¹è µå¸®´Â µ¥ Âù¼ºÇϰí,
ºÒ»çÀÇ È¥Àº ¿¹¹è¸¦ °¥¸ÁÇÏ°í °³½ÃÇÑ´Ù. ½Å´Ù¿î Á¶ÀýÀÚÀÇ °è½ÉÀº ÇÊ»çÀÚÀÇ Áö¼º°ú »ý¼ºµÇ´Â ºÒ»çÀÇ È¥À» À§ÇÏ¿©
±×·¯ÇÑ ¿¹¹è¸¦ ÁöÈÖÇÑ´Ù. ÃÖÁ¾À¸·Î ºÐ¼®ÇØ º¸¸é, ÂüµÈ ¿¹¹è´Â Áö¼º¤ý»ó¹°Áú¤ý¿µ¤ýÀΰÝ, ÀÌ ³× °¡Áö ¿ìÁÖ ¼öÁØ¿¡¼
½ÇÇöµÇ´Â üÇèÀÌ µÈ´Ù¡ªÁö¼º°ú È¥°ú ¿µÀÌ ÀǽÄ(ëòãÛ)Çϰí, ÀÎ°Ý ¾È¿¡¼ ÀÌ ¼¼ °¡Áö°¡ Çϳª°¡ µÇ´Â °ÍÀÌ´Ù.
¡ãTop
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3. True Worship
5:3.1 Though the Paradise Deities, from the
universe standpoint, are as one, in their spiritual relations
with such beings as inhabit Urantia they are also three distinct
and separate persons. There is a difference between the Godheads
in the matter of personal appeals, communion, and other intimate
relations. In the highest sense, we worship the Universal Father
and him only. True, we can and do worship the Father as he is
manifested in his Creator Sons, but it is the Father, directly
or indirectly, who is worshiped and adored.
5:3.2 Supplications of all kinds belong to the realm of the Eternal
Son and the Son's spiritual organization. Prayers, all formal
communications, everything except adoration and worship of the
Universal Father, are matters that concern a local universe; they
do not ordinarily proceed out of the realm of the jurisdiction
of a Creator Son. But worship is undoubtedly encircuited and dispatched
to the person of the Creator by the function of the Father's personality
circuit. We further believe that such registry of the homage of
an Adjuster-indwelt creature is facilitated by the Father's spirit
presence. There exists a tremendous amount of evidence to substantiate
such a belief, and I know that all orders of Father fragments
are empowered to register the bona fide adoration of their subjects
acceptably in the presence of the Universal Father. The Adjusters
undoubtedly also utilize direct prepersonal channels of communication
with God, and they are likewise able to utilize the spirit-gravity
circuits of the Eternal Son.
5:3.3 Worship is for its own sake; prayer embodies a self- or
creature-interest element; that is the great difference between
worship and prayer. There is absolutely no self-request or other
element of personal interest in true worship; we simply worship
God for what we comprehend him to be. Worship asks nothing and
expects nothing for the worshiper. We do not worship the Father
because of anything we may derive from such veneration; we render
such devotion and engage in such worship as a natural and spontaneous
reaction to the recognition of the Father's matchless personality
and because of his lovable nature and adorable attributes.
5:3.4 The moment the element of self-interest intrudes upon worship,
that instant devotion translates from worship to prayer and more
appropriately should be directed to the person of the Eternal
Son or the Creator Son. But in practical religious experience
there exists no reason why prayer should not be addressed to God
the Father as a part of true worship.
5:3.5 When you deal with the practical affairs of your daily life,
you are in the hands of the spirit personalities having origin
in the Third Source and Center; you are co-operating with the
agencies of the Conjoint Actor. And so it is: You worship God;
pray to, and commune with, the Son; and work out the details of
your earthly sojourn in connection with the intelligences of the
Infinite Spirit operating on your world and throughout your universe.
5:3.6 The Creator or Sovereign Sons who preside over the destinies
of the local universes stand in the place of both the Universal
Father and the Eternal Son of Paradise. These Universe Sons receive,
in the name of the Father, the adoration of worship and give ear
to the pleas of their petitioning subjects throughout their respective
creations. To the children of a local universe a Michael Son is,
to all practical intents and purposes, God. He is the local universe
personification of the Universal Father and the Eternal Son. The
Infinite Spirit maintains personal contact with the children of
these realms through the Universe Spirits, the administrative
and creative associates of the Paradise Creator Sons.
5:3.7 Sincere worship connotes the mobilization of all the powers
of the human personality under the dominance of the evolving soul
and subject to the divine directionization of the associated Thought
Adjuster. The mind of material limitations can never become highly
conscious of the real significance of true worship. Man's realization
of the reality of the worship experience is chiefly determined
by the developmental status of his evolving immortal soul. The
spiritual growth of the soul takes place wholly independently
of the intellectual self-consciousness.
5:3.8 The worship experience consists in the sublime attempt of
the betrothed Adjuster to communicate to the divine Father the
inexpressible longings and the unutterable aspirations of the
human soul-the conjoint creation of the God-seeking mortal mind
and the God-revealing immortal Adjuster. Worship is, therefore,
the act of the material mind's assenting to the attempt of its
spiritualizing self, under the guidance of the associated spirit,
to communicate with God as a faith son of the Universal Father.
The mortal mind consents to worship; the immortal soul craves
and initiates worship; the divine Adjuster presence conducts such
worship in behalf of the mortal mind and the evolving immortal
soul. True worship, in the last analysis, becomes an experience
realized on four cosmic levels: the intellectual, the morontial,
the spiritual, and the personal¦¡the consciousness of mind, soul,
and spirit, and their unification in personality.
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4.
Á¾±³¿¡ ³ªÅ¸³ª´Â Çϳª´Ô
5:4.1 (66.5) Çϳª´ÔÀ» ã¾Æ ¶°³ª´Â
¿©Çà¿¡¼, ÁøÈ Á¾±³ÀÇ µµ´öÀº µÎ·Á¿òÀÇ ÃßÁø·ÂÀ¸·Î »ç¶÷À» ¾ÕÀ¸·Î ¹Î´Ù. »ç¶÷ÀÌ Çϳª´Ô°ú °°ÀÌ µÇ±â¸¦ ¸÷½Ã ¹Ù¶ó´Ï±î,
°è½Ã Á¾±³´Â »ç¶ûÀÇ Çϳª´ÔÀ» ãÀ¸¶ó°í »ç¶÷À» ²ø¾î´ç±ä´Ù. ±×·¯³ª Á¾±³´Â ´ÜÁö ¡°Àý´ë·Î ÀÇÁ¸¡±ÇÏ°í ¡°»ì¾Æ³²±â¸¦
º¸À塱¹Þ´Â ¼Ò±ØÀû ´À³¦ÀÌ ¾Æ´Ï´Ù. Á¾±³´Â Àηù¿¡ ºÀ»çÇÏ´Â µ¥ ±âÃʸ¦ µÎ°í ½Å¿¡ µµ´ÞÇÏ´Â, »ý»ýÇϰí ÈûÂù üÇèÀÌ´Ù.
5:4.2 (66.6) Âü Á¾±³°¡
´çÀå¿¡ ÁÖ´Â Å« µµ¿òÀº Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ Áö¼ÓµÇ´Â ÅëÀϼº, °ð ¿À·¡ °¡´Â ÆòÈ¿Í ±íÀº È®½ÅÀÌ ¼´Â °ÍÀÌ´Ù.
¿ø½ÃÀο¡°Ô´Â, ´Ù½Å±³Á¶Â÷µµ ½Å¿¡ ´ëÇÑ ÁøÈÀû °³³äÀÌ ºñ±³Àû ÅëÀÏµÈ °ÍÀ̸ç, ´Ù½Å±³¿¡¼ ÀϽű³ÀÇ ½ÏÀÌ Æ°´Ù.
¸ÓÁö ¾Ê¾Æ Çϳª´ÔÀÌ °¡Ä¡ ÀÖ´Â ½Çü¿ä, Áß¿äÇÑ º»ÁúÀÌ¿ä, Áø½ÇÇÑ »ý¸íÀ̶ó°í »ç¶÷µéÀÌ ÀÌÇØÇϵµ·Ï ¿î¸íÀÌ Á¤ÇØÁ®
ÀÖ´Ù.
5:4.3 (67.1) Çϳª´ÔÀº ¿î¸í
°áÁ¤ÀÚÀÏ »Ó ¾Æ´Ï¶ó, »ç¶÷ÀÇ ¿µ¿øÇÑ ¸ñÇ¥ÀÌ´Ù. Àΰ£ÀÇ ¸ðµç ºñÁ¾±³ Ȱµ¿Àº, ¿ìÁÖ¸¦ ±¸ºÎ·Á¼ ÀÚ½ÅÀÇ ±×¸©µÈ ¿ëµµ¿¡
¾²±â¸¦ Ãß±¸ÇÑ´Ù. ÂüÀ¸·Î Á¾±³ÀûÀÎ »ç¶÷Àº ÀھƸ¦ ¿ìÁÖ¿Í µ¿ÀϽÃÇϱ⸦ ±¸Çϸç, ±×¸®°í ³ª¼ ÀÌ·¸°Ô ÅëÀÏµÈ ÀÚ¾ÆÀÇ
Ȱµ¿À» ¿ìÁÖ °¡Á·ÀÇ µ¿·á Á¸Àç, Àΰ£ ¹× ÃÊÀΰ£ Á¸Àç¿¡°Ô, ºÀ»çÇÏ´Â µ¥ ¹ÙÄ¡·Á°í ¾Ö¾´´Ù.
5:4.4 (67.2) öÇаú ¿¹¼úÀÇ
ºÐ¾ß´Â, Àΰ£ ÀÚ¾ÆÀÇ ºñÁ¾±³ Ȱµ¿°ú Á¾±³ Ȱµ¿ »çÀÌ¿¡ ³¢¾î ÀÖ´Ù. ¿¹¼ú°ú öÇÐÀ» ÅëÇØ¼, ¹°Áú¿¡ ¸Ó¸®¸¦ ¾²´Â
»ç¶÷Àº ¿µ¿øÇÑ Àǹ̸¦ ´ãÀº ¿µÀû ½Çü¿Í ¿ìÁÖÀÇ °¡Ä¡¸¦ ¼÷°íÇ϶ó°í À¯È¤À» ¹Þ´Â´Ù.
5:4.5 (67.3) ¾î¶² Á¾±³µµ
½ÅÀ» ¿¹¹èÇϱ⸦ °¡¸£Ä¡°í Àΰ£ÀÌ ±¸¿ø ¹Þ´Â´Ù´Â ¾î¶² ±³¸®¸¦ °¡¸£Ä£´Ù. ºÒ±³´Â °íÅë¿¡¼ ¹þ¾î³ª´Â °Í, ³¡¾ø´Â
Æò¾ÈÀ» ¾à¼ÓÇÑ´Ù. À¯´ë±³´Â ¾î·Á¿ò¿¡¼ ¹þ¾î³´Ù, »ç¶÷ÀÌ ¿Ã¹Ù¸£¸é ¹ø¿µÇÑ´Ù´Â °ÍÀ» ¾à¼ÓÇÑ´Ù. ±×¸®½ºÀÎÀÇ Á¾±³´Â
¾Æ¸§´Ù¿òÀ» ½ÇÇöÇÔÀ¸·Î ºÎÁ¶È¿Í ´õ·¯¿òÀ¸·ÎºÎÅÍ ±¸¿ø¹Þ±â¸¦ ¾à¼ÓÇß´Ù. ±âµ¶±³´Â Á˷κÎÅÍ ±¸¿ø, °Å·èÇÏ°Ô µÊÀ» ¾à¼ÓÇϰí,
¸ðÇϸ޵屳´Â À¯´ë±³¿Í ±âµ¶±³ÀÇ ÁؾöÇÑ µµ´ö ±âÁØ¿¡¼ ¹þ¾î³ª°Ô ÇØÁØ´Ù. ¿¹¼öÀÇ Á¾±³´Â ÀھƸ¦ ¹þ¾î³ª´Â °ÍÀÌ¿ä,
½Ã°£ ¼¼°è¿Í ¿µ¿ø ¼Ó¿¡¼ Àΰ£ÀÌ °í¸³µÇ´Â À߸øÀ¸·ÎºÎÅÍ ±¸¿ø¹Þ´Â °ÍÀÌ´Ù.
5:4.6 (67.4) È÷ºê¸®ÀÎÀÇ
Á¾±³´Â ¼±¿¡ ±âÃʸ¦ µÎ°í, ±×¸®½ºÀÎÀº ¾Æ¸§´Ù¿ò¿¡ µÎ¾úÀ¸¸ç, µÎ Á¾±³°¡ Áø¸®¸¦ Ãß±¸Çß´Ù. ¿¹¼ö´Â »ç¶ûÀÇ Çϳª´ÔÀ»
º¸¿©ÁÖ¾ú°í, »ç¶ûÀº Áø¸®¤ý¾Æ¸§´Ù¿ò¤ý¼±À» ¸ðµÎ Æ÷ÇÔÇÑ´Ù.
5:4.7 (67.5) Á¶·Î¾Æ½ºÅÍ
±³Àο¡°Ô´Â µµ´ö·üÀ» °¡¸£Ä¡´Â Á¾±³°¡ ÀÖ¾ú´Ù. ÈùµÎ ±³Àο¡°Ô´Â ÇüÀÌ»óÇÐÀÇ Á¾±³°¡ ÀÖ°í °øÀÚ(Íîí)ÀÇ ÃßÁ¾ÀÚ¿¡°Ô´Â
À±¸®ÀÇ Á¾±³°¡ ÀÖ¾ú´Ù. ¿¹¼ö´Â ºÀ»çÇÏ´Â Á¾±³¸¦ ½ÇõÇß´Ù. ÀÌ ¸ðµç Á¾±³°¡ ¿¹¼öÀÇ Á¾±³¿¡ À̸£´Â ¿Ã¹Ù¸¥ Á¢±Ù¹ýÀ̹ǷÎ
°¡Ä¡°¡ ÀÖ´Ù. Á¾±³´Â Àΰ£ÀÇ Ã¼Çè¿¡¼ ¼±ÇÏ°í ¾Æ¸§´ä°í ÂüµÈ ¸ðµç °ÍÀ» ¿µÀûÀ¸·Î ÅëÀÏÇÏ´Â ½Çü°¡ µÉ ¿î¸íÀ» °¡Á³´Ù.
5:4.8 (67.6) ±×¸®½ºÀÎÀÇ
Á¾±³¿¡´Â ¡°³Ê ÀÚ½ÅÀ» ¾Ë¶ó¡±´Â Ç¥¾î°¡ ÀÖ¾ú°í, È÷ºê¸®ÀÎÀº ¡°³ÊÀÇ Çϳª´ÔÀ» ¾Ë¶ó¡±´Â °¡¸£Ä§¿¡ ÁýÁßÇßÀ¸¸ç, ±âµ¶±³ÀÎÀº
¡°ÁÖ ¿¹¼ö ±×¸®½ºµµ¸¦ ¾Æ´Â °Í¡±¿¡ ¸ñÇ¥¸¦ µÐ º¹À½À» ÀüÆÄÇß´Ù. ¿¹¼ö´Â ¡°Çϳª´ÔÀ» ¾Ë°í, ÀÚ½ÅÀÌ Çϳª´ÔÀÇ ¾ÆµéÀÓÀ»
¾Ë¶ó¡±´Â º¹À½À» ¼±Æ÷Çß´Ù. Á¾±³ÀÇ ¸ñÀû¿¡ ´ëÇÏ¿© ÀÌó·³ ´Ù¸¥ °³³äµéÀº ´Ù¾çÇÑ »ýȰ »óȲ¿¡¼ °³ÀÎÀÇ Åµµ¸¦ °áÁ¤Çϰí,
¿¹¹èÀÇ ±íÀÌ, ±×¸®°í »ç¶÷ÀÌ °³ÀÎÀûÀ¸·Î ±âµµÇÏ´Â ¹ö¸©ÀÇ ¼ºÁúÀÌ ¾î¶°ÇѰ¡ ¿¹½ÃÇÑ´Ù. ¾î¶² Á¾±³ÀÌµç ±× ¿µÀû ÁöÀ§´Â
¾î¶² ¼ºÁúÀÇ ±âµµ¸¦ µå¸®´Â°¡¿¡ µû¶ó ÃøÁ¤Çصµ ÁÁ´Ù.
5:4.9 (67.7) ¾ó¸¶Å Àΰ£´ä°í
ÁúÅõÇÏ´Â Çϳª´Ô °³³äÀº, ´Ù½Å±³¿¡¼ ¼þ°íÇÑ ÀϽű³·Î ³Ñ¾î°¡´Â »çÀÌ¿¡ ºÒ°¡ÇÇÇÑ °úµµ±â Çö»óÀÌ´Ù. ½ÅÀ» ÀΰÝÈÇÏ´Â
³ôÀº °³³äÀº, ¼øÀüÇÑ ÁøÈ Á¾±³°¡ ´Ù´Ù¸¦ ¼ö ÀÖ´Â °¡Àå ³ôÀº ¼öÁØÀÌ´Ù. ±âµ¶±³´Â ½ÅÀÇ ÀΰÝÈ °³³äÀ» Àΰ£ÀÇ
ÀÌ»óÀ¸·ÎºÎÅÍ ÃÊ¿ùÀû ½Å °³³ä, ¿µÈ·Ó°Ô µÈ ±×¸®½ºµµ ÀÎ°Ý °³³äÀÇ ³ôÀ̱îÁö µé¾î¿Ã·È´Ù. À̰ÍÀÌ »ç¶÷ÀÌ »ó»óÇÒ
¼ö ÀÖ´Â °¡Àå ³ôÀº ¼öÁرîÁö ½ÅÀ» ÀΰÝÈÇÑ °ÍÀÌ´Ù.
5:4.10 (67.8) ±âµ¶±³ÀÇ
Çϳª´Ô °³³äÀº ¼¼ °¡Áö ´Ù¸¥ °¡¸£Ä§À» ÅëÇÕÇÏ·Á´Â ½ÃµµÀÌ´Ù:
5:4.11 (67.9) 1. È÷ºê¸®ÀÎÀÇ
°³³ä¡ªµµ´öÀû °¡Ä¡ÀÇ ¿ËÈ£ÀÚÀÎ Çϳª´Ô, ¿Ã¹Ù¸¥ Çϳª´Ô.
5:4.12 (67.10) 2. ±×¸®½ºÀÎÀÇ
°³³ä¡ªÅëÀÏÀÚÀÎ Çϳª´Ô, ÁöÇý·Î¿î Çϳª´Ô.
5:4.13 (68.1) 3. ¿¹¼öÀÇ
°³³ä¡ª»ì¾Æ °è½Å Ä£±¸, »ç¶ûÀÇ ¾Æ¹öÁö¿ä, ½Å¼ºÇÑ Á¸ÀçÀÎ Çϳª´Ô.
5:4.14 (68.2) µû¶ó¼ ±âµ¶±³ÀÇ
º¹ÇÕ ±³¸®´Â Àϰü¼ºÀ» ¾ò´Â µ¥ Å« ¾î·Á¿òÀ» °Þ°í ÀÖÀ½ÀÌ »·ÇÏ´Ù. ÀÌ·¯ÇÑ ¾î·Á¿òÀº Ãʱ⠱⵶±³ÀÇ ±³¸®°¡ ¾Ë·º»êµå¸®¾ÆÀÇ
ÇÊ·Î, ³ª»ç·¿ ¿¹¼ö, Ÿ¸£¼ö½ºÀÇ ¹Ù¿ï, ´Ù¸¥ ÀÌ ¼¼ »ç¶÷ÀÌ ¸ö¼Ò °ÞÀº Á¾±³Àû üÇè¿¡ ´ëü·Î ±âÃʸ¦ µÎ¾ú´Ù´Â
»ç½Ç ¶§¹®¿¡ ´õ¿í ¾ÇȵǾú´Ù.
5:4.15 (68.3) ¿¹¼öÀÇ Á¾±³Àû
ÀÏ»ýÀ» ¿¬±¸Çϸé¼, ¿¹¼ö¸¦ ±àÁ¤ÀûÀ¸·Î º¸¶ó. ±×°¡ ÁË ¾ø´Ù´Â °Íº¸´Ù ±×ÀÇ ¿Ã¹Ù¸§°ú »ç¶ûÀ¸·Î ºÀ»ç¸¦ º£Ç¬ °ÍÀ»
»ý°¢Ç϶ó. ¿¹¼ö´Â È÷ºê¸®ÀÎÀÇ ÇÏ´Ã ¾Æ¹öÁö °³³ä¿¡¼ ³ªÅ¸³ª´Â ¼Ò±ØÀû »ç¶ûÀ», ÁËÁþ´Â »ç¶÷Á¶Â÷ Æ÷ÇÔÇÏ¿© ¸ðµç »ç¶÷ÀÇ
¾Æ¹öÁöÀÎ Çϳª´ÔÀÇ ´õ ³ôÀº »ç¶û, Àû±ØÀûÀ̰í Àΰ£À» »ç¶ûÇÏ´Â ¾ÖÁ¤ÀÇ ³ôÀ̱îÁö µé¾î¿Ã·È´Ù.
¡ãTop
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4.
God in Religion
5:4.1 The morality of the religions of evolution
drives men forward in the God quest by the motive power of fear.
The religions of revelation allure men to seek for a God of love
because they crave to become like him. But religion is not merely
a passive feeling of " absolute dependence " and "
surety of survival "; it is a living and dynamic experience
of divinity attainment predicated on humanity service.
5:4.2 The great and immediate service of true religion is the
establishment of an enduring unity in human experience, a lasting
peace and a profound assurance. With primitive man, even polytheism
is a relative unification of the evolving concept of Deity; polytheism
is monotheism in the making. Sooner or later, God is destined
to be comprehended as the reality of values, the substance of
meanings, and the life of truth.
5:4.3 God is not only the determiner of destiny; he is man's eternal
destination. All nonreligious human activities seek to bend the
universe to the distorting service of self; the truly religious
individual seeks to identify the self with the universe and then
to dedicate the activities of this unified self to the service
of the universe family of fellow beings, human and superhuman.
5:4.4 The domains of philosophy and art intervene between the
nonreligious and the religious activities of the human self. Through
art and philosophy the material-minded man is inveigled into the
contemplation of the spiritual realities and universe values of
eternal meanings.
5:4.5 All religions teach the worship of Deity and some doctrine
of human salvation. The Buddhist religion promises salvation from
suffering, unending peace; the Jewish religion promises salvation
from difficulties, prosperity predicated on righteousness; the
Greek religion promised salvation from disharmony, ugliness, by
the realization of beauty; Christianity promises salvation from
sin, sanctity; Mohammedanism provides deliverance from the rigorous
moral standards of Judaism and Christianity. The religion of Jesus
is salvation from self, deliverance from the evils of creature
isolation in time and in eternity.
5:4.6 The Hebrews based their religion on goodness; the Greeks
on beauty; both religions sought truth. Jesus revealed a God of
love, and love is all-embracing of truth, beauty, and goodness.
5:4.7 The Zoroastrians had a religion of morals; the Hindus a
religion of metaphysics; the Confucianists a religion of ethics.
Jesus lived a religion of service. All these religions are of
value in that they are valid approaches to the religion of Jesus.
Religion is destined to become the reality of the spiritual unification
of all that is good, beautiful, and true in human experience.
5:4.8 The Greek religion had a watchword " Know yourself
"; the Hebrews centered their teaching on " Know your
God "; the Christians preach a gospel aimed at a " knowledge
of the Lord Jesus Christ "; Jesus proclaimed the good news
of " knowing God, and yourself as a son of God. " These
differing concepts of the purpose of religion determine the individual's
attitude in various life situations and foreshadow the depth of
worship and the nature of his personal habits of prayer. The spiritual
status of any religion may be determined by the nature of its
prayers.
5:4.9 The concept of a semihuman and jealous God is an inevitable
transition between polytheism and sublime monotheism. An exalted
anthropomorphism is the highest attainment level of purely evolutionary
religion. Christianity has elevated the concept of anthropomorphism
from the ideal of the human to the transcendent and divine concept
of the person of the glorified Christ. And this is the highest
anthropomorphism that man can ever conceive.
5:4.10 The Christian concept of God is an attempt to combine three
separate teachings:
5:4.11.1. The Hebrew concept ¦¡God as
a vindicator of moral values, a righteous God.
5:4.12.2. The Greek concept ¦¡God as a unifier, a God of wisdom.
5:4.13.3. Jesus' concept ¦¡God as a living friend, a loving Father,
the divine presence.
5:4.14 It must therefore be evident that composite Christian theology
encounters great difficulty in attaining consistency. This difficulty
is further aggravated by the fact that the doctrines of early
Christianity were generally based on the personal religious experience
of three different persons: Philo of Alexandria, Jesus of Nazareth,
and Paul of Tarsus.
5:4.15 In the study of the religious life of Jesus, view him positively.
Think not so much of his sinlessness as of his righteousness,
his loving service. Jesus upstepped the passive love disclosed
in the Hebrew concept of the heavenly Father to the higher active
and creature-loving affection of a God who is the Father of every
individual, even of the wrongdoer. |
5.
Çϳª´ÔÀ» ÀǽÄÇÔ
5:5.1 (68.4) µµ´öÀº ÀÚÀǽÄÇÏ´Â À̼º(×âàõ)¿¡
±× ±â¿øÀÌ ÀÖ´Ù. µµ´öÀº µ¿¹°À» ÃÊ¿ùÇÏÁö¸¸ ¿ÂÀüÈ÷ ÁøÈµÈ °ÍÀÌ´Ù. Àΰ£ÀÇ ÁøÈ´Â ±× ÁøÈ°¡ Àü°³µÇ¸é¼, Á¶ÀýÀÚ°¡
¼ö¿©µÇ°í Áø¸®ÀÇ ¿µÀÌ ÆÛºÎ¾îÁö±â Àü±îÁö ¾òÀº Àç»êÀ» ¸ðµÎ Æ÷ÇÔÇÑ´Ù. ±×·¯³ª µµ´ö ¼öÁØ¿¡ µµ´ÞÇÑ´Ù°í ÇØ¼ »ç¶÷ÀÌ
ÇÊ»çÀÚ·Î »ç´Â ÁøÂ¥ ÅõÀïÀ» ¹þ¾î³ª°Ô ÇÏÁö´Â ¾Ê´Â´Ù. »ç¶÷ÀÇ ¹°¸®Àû ȯ°æÀº »ì±â À§ÇÑ ½Î¿òÀ» ¼ö¹ÝÇϰí, »çȸÀû
¹è°æÀº À±¸®Àû Á¶Á¤À» ÇÊ¿ä·Î ÇÑ´Ù. µµ´öÀû »óȲÀº À̼ºÀÇ °¡Àå ³ôÀº ºÐ¾ß¿¡¼ ¼±ÅÃÇϱ⸦ ¿ä±¸Çϸç, ¿µÀû üÇèÀº
(Çϳª´ÔÀ» ±ú´Þ¾ÒÀ¸¹Ç·Î) »ç¶÷ÀÌ Çϳª´ÔÀ» ã°í ±×ó·³ µÇ·Á°í ÁøÁöÇÏ°Ô ¾Ö¾²±â¸¦ ¿ä±¸ÇÑ´Ù.
5:5.2 (68.5) Á¾±³´Â °úÇÐÀû
»ç½Ç, »çȸ¿¡ ´ëÇÑ Ã¥ÀÓ, öÇÐÀÇ °¡Á¤(Ê£ïÒ), ¶Ç´Â µµ´öÀÌ ¾Ï½ÃÇÏ´Â Àǹ«¿¡ ±âÃʸ¦ µÎÁö ¾Ê´Â´Ù. Á¾±³´Â Àΰ£ÀÌ
»ýȰ »óȲ¿¡ ´ëóÇÏ´Â µ¶¸³µÈ ºÐ¾ßÀ̸ç, Á¾±³´Â µµ´öÀÌ »ý±ä µÚ Àΰ£ÀÌ ¼ºÀåÇÏ´Â ¸ðµç ´Ü°è¿¡¼, ¾î±è¾øÀÌ °ÑÀ¸·Î
µå·¯³´Ù. Á¾±³´Â °¡Ä¡¸¦ ½ÇÇöÇÏ°í ¿ìÁÖ¿Í Ä£±³¸¦ °¡Áö´Â ´ÙÀ½ ³× ¼öÁØ ¸ðµÎ¿¡ ħÅõÇÑ´Ù: ÀھƸ¦ º¸È£ÇÏ´Â ¹°¸®Àû
¼öÁØ, °ð ¹°Áú ¼öÁØ. Ä£±³ÇÏ´Â »çȸ ¼öÁØ, °ð °¨Á¤ ¼öÁØ. À̼ºÀÌ ÀÛ¿ëÇÏ´Â µµ´ö ¼öÁØ, °ð Àǹ« ¼öÁØ. ½ÅÀ»
¿¹¹èÇÔÀ¸·Î ¿ìÁÖ¿Í Ä£±³ÇÔÀ» ÀǽÄÇÏ´Â ¿µÀû ¼öÁØ.
5:5.3 (68.6) »ç½ÇÀ» Ãß±¸ÇÏ´Â
°úÇÐÀÚ´Â Çϳª´ÔÀÌ Ã¹Â° ±Ù¿ø, ÈûÀ» °¡Áø Çϳª´ÔÀ̶ó°í »ý°¢ÇÑ´Ù. ´Ù°¨ÇÑ ¿¹¼ú°¡´Â Çϳª´ÔÀÌ ¾Æ¸§´Ù¿òÀÇ ÀÌ»ó(ìµßÌ),
½É¹Ì°¨À» °¡Áø Çϳª´ÔÀ̶ó°í º»´Ù. ÀÌÄ¡¸¦ µûÁö´Â öÇÐÀÚ´Â ¶§¶§·Î, ¿ìÁÖ¸¦ ÅëÀÏÇÏ´Â Çϳª´Ô, ¾Æ´Ï ¹ü½ÅÀû ½Å±îÁöµµ
°¡Á¤ÇØ º¸°í ½Í¾î ÇÑ´Ù. ¹ÏÀ½À» °¡Áø Á¾±³°¡´Â »ì¾Æ³²´Â °ÍÀ» º¸»ìÇÇ´Â Çϳª´Ô, Çϴÿ¡ °è½Å ¾Æ¹öÁö, »ç¶ûÀÇ
Çϳª´ÔÀ» ¹Ï´Â´Ù.
5:5.4 (68.7) µµ´öÀû ÇàÀ§´Â
¾ðÁ¦³ª ÁøÈµÈ Á¾±³º¸´Ù ¸ÕÀú »ý±â¸ç, °è½ÃµÈ Á¾±³ÀÇ ÀϺΰ¡ µÇ´Â Àϵµ ÀÖÁö¸¸, °áÄÚ Á¾±³Àû üÇèÀÇ ÀüºÎ´Â ¾Æ´Ï´Ù.
»çȸ¿¡ ºÀ»çÇÏ´Â °ÍÀº µµ´öÀû »ý°¢°ú Á¾±³Àû »ýȰ¿¡¼ »ý±â´Â °á°úÀÌ´Ù. µµ´ö¼ºÀº »ý¹°ÇÐÀûÀ¸·Î ´õ ³ôÀº, ¿µÀû
¼öÁØÀÇ Á¾±³Àû üÇèÀ¸·Î À̲øÁö ¾Ê´Â´Ù. Ãß»óÀû ¾Æ¸§´Ù¿òÀÇ Âù¹Ì´Â Çϳª´ÔÀ» ¿¹¹èÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù. ÀÚ¿¬ÀÇ °ÝÂùµµ
ÅëÀϼºÀÇ Á¸Áßµµ Çϳª´ÔÀ» ¿¹¹èÇÏ´Â °ÍÀÌ ¾Æ´Ï´Ù.
5:5.5 (68.8) ÁøÈµÈ Á¾±³´Â
°úÇФý¿¹¼ú¤ýöÇÐÀÇ ¾î¸Ó´Ï¿ä, À̰ÍÀº Á¶ÀýÀÚ°¡ ¼ö¿©µÇ°í Áø¸®ÀÇ ¿µÀÌ ¿À´Â °Í±îÁö Æ÷ÇÔÇÏ¿©, °è½ÃµÈ Á¾±³¸¦ ¹Þ¾Æµå¸®´Â
¼öÁرîÁö »ç¶÷À» ³ô¿© ÁÖ¾ú´Ù. Àΰ£ Á¸Àç°¡ ÁøÈÇÏ´Â ±×¸²Àº, Á¾±³¿¡¼ ½ÃÀÛÇϰí Á¾±³¿¡¼ ³¡³´Ù. Á¾±³ÀÇ ÁúÀÌ
¾ÆÁÖ ´Ù¸£Áö¸¸, Çϳª´Â ÁøÈ·Î »ý±ä »ý¹°ÇÐÀû Á¾±³¿ä, ´Ù¸¥ Çϳª´Â ½Ã´ëÀûÀ¸·Î °è½ÃµÇ´Â Á¾±³ÀÌ´Ù. ±×·¡¼ Á¾±³°¡
»ç¶÷¿¡°Ô Á¤»óÀ̰í ÀÚ¿¬½º·¯¿î ÇÑÆí, Á¾±³´Â ¶ÇÇÑ »ç¶÷ÀÌ ¼±ÅÃÇÏ´Â °ÍÀÌ´Ù. »ç¶÷Àº Àڱ⠶æÀ» °Å¿ªÇÏ¿© ½Å¾Ó½ÉÀ»
°¡Áú Çʿ䰡 ¾ø´Ù.
5:5.6 (69.1) Á¾±³Àû üÇèÀÇ
º»ÁúÀÌ ¿µÀû üÇèÀ̴ϱî, °áÄÚ ¹°ÁúÀûÀÎ ¸Ó¸®·Î À̸¦ ¿ÏÀüÈ÷ ÀÌÇØÇÒ ¼ö´Â ¾ø´Ù. µû¶ó¼ ½ÅÇÐ, °ð Á¾±³ÀÇ ½É¸®ÇÐÀÌ
»ý±ä´Ù. Àΰ£ÀÌ Çϳª´ÔÀ» ±ú´Ý´Â´Ù´Â ±âº» ±³¸®´Â À¯ÇÑÀÚ°¡ ÀÌÇØÇϱ⿡ ¿ª¼³(æ½àã)À» ¸¸µé¾î³½´Ù. Àΰ£ÀÇ ³í¸®·Î
µûÁö°í À¯ÇÑÀÚ°¡ Ã߸®Çصµ ½ÅÀÌ ¾È¿¡ °è½Å´Ù´Â °³³ä, Çϳª´ÔÀÌ ¸ðµç °³ÀÎ ¾È¿¡ °è½Ã°í ±× ÀϺζó´Â °³³äÀ» Çϳª´ÔÀÇ
ÃÊ¿ù °ü³ä, ½ÅÀÌ ¿Â ¿ìÁÖ¸¦ Áö¹èÇÑ´Ù´Â °ü³ä°ú Á¶È½ÃŰ±â°¡ °ÅÀÇ ºÒ°¡´ÉÇÏ´Ù. ÁöÀû ¿¹¹è¸¦ Á¤´çÈÇϰí ÀΰÝÀÚ°¡
»ì¾Æ³²À» Èñ¸ÁÀ» È®ÀÎÇϱâ À§Çؼ, ¼º°ÝÀ» °¡Áø Çϳª´ÔÀ̶ó´Â ÃÊ¿ù °³³äÀ» ¹ÏÀ½À¸·Î ÀÌÇØÇϰí, ¹Ù·Î ±× Çϳª´ÔÀÇ
ºÐ½Å(ÝÂãó)ÀÌ ¸¶À½ ¼Ó¿¡ °è½ÉÀ» ±ú´Ý´Â °¡¿îµ¥, ÀÌ µÎ °¡Áö ÁÖ¿äÇÑ ½Å °³³äÀÌ ÅëÀϵǾî¾ß ÇÑ´Ù. Á¾±³ÀÇ ½Çü¸¦
ÇÊ»çÀÚ°¡ ÁöÀûÀ¸·Î ÀÌÇØÇÒ ´É·ÂÀÌ µµ¹«Áö ¾ø´Ù´Â »ç½Ç¿¡, Á¾±³ÀÇ ¾î·Á¿ò°ú ¿ª¼³ÀÌ º»·¡ºÎÅÍ »ý±ä´Ù.
5:5.7 (69.2) ÇÊ»çÀÚ´Â ¶¥¿¡¼
Çö¼¼¿¡ ¸Ó¹«¸£´Â ½ÃÀý¿¡µµ, Á¾±³Àû üÇè¿¡¼ ¼¼ °¡Áö Å« ¸¸Á·À» ¾ò´Â´Ù:
5:5.8 (69.3) 1. ÁöÀûÀ¸·Î
»ç¶÷Àº Àΰ£ ÀǽÄÀÌ Á»´õ Á¶ÈµÇ¾î ¸¸Á·°¨À» ¾ò´Â´Ù.
5:5.9 (69.4) 2. öÇÐÀûÀ¸·Î
»ç¶÷Àº µµ´öÀû °¡Ä¡¿¡ ´ëÇÑ ±×ÀÇ ÀÌ»óÀÌ ½ÇÇöµÇ´Â °ÍÀ» Áñ±ä´Ù.
5:5.10 (69.5) 3. ¿µÀûÀ¸·Î
½ÅÀÌ µ¿¹ÝÇϴ üÇèÀ» ¸Àº¸¸é¼, ÂüµÈ ¿¹¹è·Î ¿µÀû ¸¸Á·°¨À» ¾òÀ¸¸é¼ »ç¶÷Àº Àß ÀÚ¶õ´Ù.
5:5.11 (69.6) ¿µ¿ªÀÇ ÁøÈÇÏ´Â
ÇÊ»çÀÚ°¡ üÇèÇÏ´Â Çϳª´Ô ÀǽÄÀº ¼¼ °¡Áö ´Ù¸¥ ¿ä¼Ò, °ð ½Çü¸¦ ÀǽÄÇÏ´Â ¼¼ °¡Áö Â÷º°µÇ´Â ¼öÁØÀ¸·Î ±¸¼ºµÇ¾î¾ß
ÇÑ´Ù. ù°·Î, ÁöÀû ÀǽġªÇϳª´Ô °ü³äÀ» ÀÌÇØÇÏ´Â °ÍÀÌ´Ù. ´ÙÀ½¿¡´Â, È¥ ÀǽġªÇϳª´ÔÀÇ ÀÌ»óÀ» ±ú¿ìÄ¡´Â °ÍÀÌ
µÚµû¸¥´Ù. ¸¶Áö¸·À¸·Î, ¿µ ÀǽġªÇϳª´ÔÀÌ ¿µ ½ÇüÀÓÀ» ºñ·Î¼Ò ±ú´Ý´Â´Ù. ¾Æ¹«¸® ¾î¼³ÇÇ ½ÅÀ» ±ú´Ý´õ¶óµµ, ±×¿¡
ÇÊ¿äÇÑ ÀÌ ¿ä¼ÒµéÀ» Á¶È½ÃÅ´À¸·Î ÇÊ»çÀÚÀÇ ÀΰÝÀº Ç×»ó ¾î¶² ÀÇ½Ä ¼öÁØ¿¡¼µµ Çϳª´ÔÀÇ ¼º°ÝÀ» ±ú´Ý´Â´Ù. ÃÖÈÄ
±º´Ü¿¡ µµ´ÞÇÑ ÇÊ»çÀÚÀÇ °æ¿ì¿¡, ½Ã°£ÀÌ Áö³ª¸é ÀÌ ¸ðµÎ°¡ Çϳª´ÔÀÌ ÃÖ»óÀÎ °ÍÀ» ±ú´Ýµµ·Ï À̲ø°í, ±× µÚ¿¡ ±Ã±Ø¿¡
Çϳª´ÔÀÇ ±Ã±Ø¼ºÀ» ±ú´Ý°Ô µÉÁö ¸ð¸£¸ç, À̰ÍÀº ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁö¸¦ ÃÊÇÑÇϰÔ, ÃÊ¿ù ÀǽÄÇÏ´Â ¾î¶² ´Ü°èÀÌ´Ù.
5:5.12 (69.7) Çϳª´ÔÀ»
ÀǽÄÇϴ üÇèÀº ´ë´ë·Î ¶È°°Áö¸¸, Àΰ£ÀÇ Áö½ÄÀÌ Çâ»óµÇ´Â »õ ½Ã´ë¸¶´Ù Çϳª´Ô¿¡ ´ëÇÑ Ã¶ÇÐÀû °³³ä°ú ½ÅÇÐÀû Á¤Àǰ¡
¹Ù²î¾î¾ß ÇÑ´Ù. Çϳª´ÔÀ» ¾Æ´Â °Í, Á¾±³Àû ÀǽÄ(ëòãÛ)Àº ÇϳªÀÇ ¿ìÁÖ Çö½ÇÀÌ´Ù. ±×·¯³ª Á¾±³Àû üÇèÀÌ ¾Æ¹«¸®
Á¤´ç(Áø½Ç)ÇÏ´õ¶óµµ, ±× üÇèÀº ±â²¨ÀÌ ÁöÀû ºñÆÇÀ» ¹Þ°í ÀÌÄ¡¿¡ ¸Â´Â öÇÐÀû ÇØ¼®À» Çã¶ôÇØ¾ß ÇÑ´Ù. Á¾±³Àû
üÇèÀÌ Àΰ£ÀÇ Ã¼Çè Àüü¿Í µ¿¶³¾îÁø °ÍÀÌ µÇ±â¸¦ Ãß±¸Çؼ´Â ¾È µÈ´Ù.
5:5.13 (69.8) ÀΰÝÀÌ ¿µ¿øÈ÷
»ì¾Æ³²´Â °ÍÀº ÀüÀûÀ¸·Î ÇÊ»çÀÚÀÇ Áö¼ºÀÌ ¼±ÅÃÇÏ´Â µ¥ ´Þ·Á ÀÖ°í, ±× °áÁ¤Àº ºÒ¸êÀÇ È¥ÀÌ »ì¾Æ³²´Â °¡´É¼ºÀ» Á¿ìÇÑ´Ù.
Áö¼ºÀÌ Çϳª´ÔÀ» ¹Ï°í È¥ÀÌ Çϳª´ÔÀ» ¾Ë ¶§, º¸»ìÇÇ´Â Á¶ÀýÀÚ¿Í ÇÔ²², Áö¼ºµµ È¥µµ Çϳª´ÔÀ» ¹Ù¶ö ¶§, ±×¶§
»ì¾Æ³²´Â °ÍÀÌ º¸ÀåµÈ´Ù. Áö´ÉÀÇ ÇѰè, ±³À°ÀÇ ºÎÁ·, ±³¾çÀÇ °áÇÌ, ³»¼¼¿ï ¼ö ¾ø´Â »çȸÀû ÁöÀ§, ¾Æ´Ï ºÒÇàÇϰԵµ
±³À°¤ý±³¾ç ¹× »çȸÀû ÇýÅÃÀ» ¹ÞÁö ¸øÇÏ¿© »ý±â´Â Àΰ£ÀÇ ¿µîÇÑ µµ´ö ±âÁØÁ¶Â÷, ±×·¸°Ô ºÒ¿îÇϰí Àΰ£ÀÇ Á¶°ÇÀÌ
ºÒ¸®Çصµ ¹Ï´Â °³ÀÎ ¼Ó¿¡ ½ÅÀÇ ¿µÀÌ °è½Å °ÍÀ» ¹«È¿·Î ¸¸µé ¼ö ¾ø´Ù. ½ÅºñÀÇ ÈÆ°èÀÚ°¡ ±êµå´Â °ÍÀº ½ÃÀÛÀ̸ç,
ºÒ¸êÀÇ È¥ÀÌ ÀÚ¶ó°í »ì¾Æ³²´Â ÀáÀç °¡´É¼ºÀ» º¸ÀåÇÑ´Ù.
5:5.14 (70.1) ÇÊ»ç ºÎ¸ð°¡
ÀÚ½ÄÀ» ³º´Â ´É·ÂÀº ±×µéÀÇ ±³À° ÁöÀ§, ¹®ÈÀû¤ý»çȸÀû ¶Ç´Â °æÁ¦Àû ÁöÀ§¿¡ ´Þ·Á ÀÖÁö ¾Ê´Ù. ÀÚ¿¬ Á¶°Ç ¹Ø¿¡¼
ºÎ¸ð ¿äÀεéÀÇ °áÇÕÀº ÀÚ½ÄÀ» ³º±â¿¡ ¾ÆÁÖ ³Ë³ËÇÏ´Ù. ±×·¯ÇÑ ¿µÀ» ¹ÞÀº »ç¶÷ÀÌ Çϳª´ÔÀ» ã°í Çϳª´Ôó·³ µÇ±â¸¦
Áø½ÉÀ¸·Î ¹Ù¶ó°í Çϴÿ¡ °è½Å Çϳª´ÔÀÇ ¶æ ÇàÇϱ⸦ Á¤Á÷ÇÏ°Ô ÅÃÇÑ´Ù¸é, ±× ÇÊ»çÀÚ ¾È¿¡¼ »ì¾Æ³²´Â ÀÚÁúÀ» °¡Áø
ºÒ»çÀÇ È¥À» ºñ·Î¼Ò »ý»êÇÏ°í ±â¸£´Â µ¥´Â ½Å´Ù¿î Á¶ÀýÀÚ¿Í ¿¬ÇÕÇÏ¿©, ¿Ç°í ±×¸¥ °ÍÀ» Çì¾Æ¸®°í Çϳª´ÔÀ» ¿¹¹èÇÏ´Â
´É·ÂÀ» °¡Áø, Àΰ£ÀÇ Áö¼º ¿Ü¿¡ ÇÊ¿äÇÑ °ÍÀÌ ¾ø´Ù.
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5. The Consciousness
of God
5:5.1 Morality has its origin in the reason
of self-consciousness; it is superanimal but wholly evolutionary.
Human evolution embraces in its unfolding all endowments antecedent
to the bestowal of the Adjusters and to the pouring out of the
Spirit of Truth. But the attainment of levels of morality does
not deliver man from the real struggles of mortal living. Man's
physical environment entails the battle for existence; the social
surroundings necessitate ethical adjustments; the moral situations
require the making of choices in the highest realms of reason;
the spiritual experience (having realized God) demands that
man find him and sincerely strive to be like him.
5:5.2 Religion is not grounded in the facts of science, the
obligations of society, the assumptions of philosophy, or the
implied duties of morality. Religion is an independent realm
of human response to life situations and is unfailingly exhibited
at all stages of human development which are postmoral. Religion
may permeate all four levels of the realization of values and
the enjoyment of universe fellowship: the physical or material
level of self-preservation; the social or emotional level of
fellowship; the moral or duty level of reason; the spiritual
level of the consciousness of universe fellowship through divine
worship.
5:5.3 The fact-seeking scientist conceives of God as the First
Cause, a God of force. The emotional artist sees God as the
ideal of beauty, a God of aesthetics. The reasoning philosopher
is sometimes inclined to posit a God of universal unity, even
a pantheistic Deity. The religionist of faith believes in a
God who fosters survival, the Father in heaven, the God of love.
5:5.4 Moral conduct is always an antecedent of evolved religion
and a part of even revealed religion, but never the whole of
religious experience. Social service is the result of moral
thinking and religious living. Morality does not biologically
lead to the higher spiritual levels of religious experience.
The adoration of the abstract beautiful is not the worship of
God; neither is exaltation of nature nor the reverence of unity
the worship of God.
5:5.5 Evolutionary religion is the mother of the science, art,
and philosophy which elevated man to the level of receptivity
to revealed religion, including the bestowal of Adjusters and
the coming of the Spirit of Truth. The evolutionary picture
of human existence begins and ends with religion, albeit very
different qualities of religion, one evolutional and biological,
the other revelational and periodical. And so, while religion
is normal and natural to man, it is also optional. Man does
not have to be religious against his will.
5:5.6 Religious experience, being essentially spiritual, can
never be fully understood by the material mind; hence the function
of theology, the psychology of religion. The essential doctrine
of the human realization of God creates a paradox in finite
comprehension. It is well-nigh impossible for human logic and
finite reason to harmonize the concept of divine immanence,
God within and a part of every individual, with the idea of
God's transcendence, the divine domination of the universe of
universes. These two essential concepts of Deity must be unified
in the faith-grasp of the concept of the transcendence of a
personal God and in the realization of the indwelling presence
of a fragment of that God in order to justify intelligent worship
and validate the hope of personality survival. The difficulties
and paradoxes of religion are inherent in the fact that the
realities of religion are utterly beyond the mortal capacity
for intellectual comprehension.
5:5.7 Mortal man secures three great satisfactions from religious
experience, even in the days of his temporal sojourn on earth:
5:5.8.1 Intellectually he acquires the satisfactions of a more
unified human consciousness.
5:5.9. 2. Philosophically he enjoys the substantiation of his
ideals of moral values.
5:5.10.3. Spiritually he thrives in the experience of divine
companionship, in the spiritual satisfactions of true worship.
5:5.11 God-consciousness, as it is experienced by an evolving
mortal of the realms, must consist of three varying factors,
three differential levels of reality realization. There is first
the mind consciousness¦¡the comprehension of the idea of God.
Then follows the soul consciousness¦¡the realization of the ideal
of God. Last, dawns the spirit consciousness¦¡the realization
of the spirit reality of God. By the unification of these factors
of the divine realization, no matter how incomplete, the mortal
personality at all times overspreads all conscious levels with
a realization of the personality of God. In those mortals who
have attained the Corps of the Finality all this will in time
lead to the realization of the supremacy of God and may subsequently
eventuate in the realization of the ultimacy of God, some phase
of the absonite superconsciousness of the Paradise Father.
5:5.12 The experience of God-consciousness remains the same
from generation to generation, but with each advancing epoch
in human knowledge the philosophic concept and the theologic
definitions of God must change. God-knowingness, religious consciousness,
is a universe reality, but no matter how valid (real) religious
experience is, it must be willing to subject itself to intelligent
criticism and reasonable philosophic interpretation; it must
not seek to be a thing apart in the totality of human experience.
5:5.13 Eternal survival of personality is wholly dependent on
the choosing of the mortal mind, whose decisions determine the
survival potential of the immortal soul. When the mind believes
God and the soul knows God, and when, with the fostering Adjuster,
they all desire God, then is survival assured. Limitations of
intellect, curtailment of education, deprivation of culture,
impoverishment of social status, even inferiority of the human
standards of morality resulting from the unfortunate lack of
educational, cultural, and social advantages, cannot invalidate
the presence of the divine spirit in such unfortunate and humanly
handicapped but believing individuals. The indwelling of the
Mystery Monitor constitutes the inception and insures the possibility
of the potential of growth and survival of the immortal soul.
5:5.14 The ability of mortal parents to procreate is not predicated
on their educational, cultural, social, or economic status.
The union of the parental factors under natural conditions is
quite sufficient to initiate offspring. A human mind discerning
right and wrong and possessing the capacity to worship God,
in union with a divine Adjuster, is all that is required in
that mortal to initiate and foster the production of his immortal
soul of survival qualities if such a spirit-endowed individual
seeks God and sincerely desires to become like him, honestly
elects to do the will of the Father in heaven.
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6.
¼º°ÝÀÚÀÇ Çϳª´Ô
5:6.1 (70.2) ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¼º°ÝÀÚÀÇ
Çϳª´ÔÀÌ´Ù. ÀÎ°Ý ÁöÀ§¸¦ °¡Áö°í °¡Àå ºñõÇÑ ÇÊ»ç ¹°Áú Àΰ£À» ºñ·ÔÇÏ¿© âÁ¶ÀÚÀÇ À§¾ö°ú ½ÅÀÇ ÁöÀ§¸¦ °¡Áø °¡Àå
³ôÀº ¼º°ÝÀÚ¿¡ À̸£±â±îÁö, ¿ìÁÖ ¼º°ÝÀÚÀÇ ºÐ¾ß´Â ±× Á߽ɰú Å׵θ®°¡ ¿ìÁÖÀÇ ¾Æ¹öÁö ¾È¿¡ ÀÖ´Ù. ¾Æ¹öÁö Çϳª´ÔÀº
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5:6.2 (70.3) ¼º°ÝÀº ¿ìÁÖ¿¡¼
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5:6.3 (70.4) ÃÖ¼ÒÇÑÀÇ ÀÚÀǽÄÀ¸·ÎºÎÅÍ
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5:6.4 (70.5) ÀΰÝÀÇ ¼ö¿©´Â
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5:6.5 (70.6) ¼±(à»)ÀΰÝ
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5:6.7 (71.2) ¹°ÁúÀû ÀھƴÂ
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5:6.8 (71.3) ÀÌó·³ ºÒ»çÀÇ
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5:6.10 (71.5) ¿Â ¿ìÁÖÀÇ
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5:6.11 (71.6) ¸ðµç ÀηÂÀÌ
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5:6.13 (72.1) À̰ÍÀÌ »ì¾Æ
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5:6.14 (72.2) [ÀÌ ±ÛÀº
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6. The God of Personality
5:6.1 The Universal Father is the God of
personalities. The domain of universe personality, from the
lowest mortal and material creature of personality status to
the highest persons of creator dignity and divine status, has
its center and circumference in the Universal Father. God the
Father is the bestower and the conservator of every personality.
And the Paradise Father is likewise the destiny of all those
finite personalities who wholeheartedly choose to do the divine
will, those who love God and long to be like him.
5:6.2 Personality is one of the unsolved mysteries of the universes.
We are able to form adequate concepts of the factors entering
into the make-up of various orders and levels of personality,
but we do not fully comprehend the real nature of the personality
itself. We clearly perceive the numerous factors which, when
put together, constitute the vehicle for human personality,
but we do not fully comprehend the nature and significance of
such a finite personality.
5:6.3 Personality is potential in all creatures who possess
a mind endowment ranging from the minimum of self-consciousness
to the maximum of God-consciousness. But mind endowment alone
is not personality, neither is spirit nor physical energy. Personality
is that quality and value in cosmic reality which is exclusively
bestowed by God the Father upon these living systems of the
associated and co-ordinated energies of matter, mind, and spirit.
Neither is personality a progressive achievement. Personality
may be material or spiritual, but there either is personality
or there is no personality. The other-than-personal never attains
the level of the personal except by the direct act of the Paradise
Father.
5:6.4 The bestowal of personality is the exclusive function
of the Universal Father, the personalization of the living energy
systems which he endows with the attributes of relative creative
consciousness and the freewill control thereof. There is no
personality apart from God the Father, and no personality exists
except for God the Father. The fundamental attributes of human
selfhood, as well as the absolute Adjuster nucleus of the human
personality, are the bestowals of the Universal Father, acting
in his exclusively personal domain of cosmic ministry.
5:6.5 The Adjusters of prepersonal status indwell numerous types
of mortal creatures, thus insuring that these same beings may
survive mortal death to personalize as morontia creatures with
the potential of ultimate spirit attainment. For, when such
a creature mind of personality endowment is indwelt by a fragment
of the spirit of the eternal God, the prepersonal bestowal of
the personal Father, then does this finite personality possess
the potential of the divine and the eternal and aspire to a
destiny akin to the Ultimate, even reaching out for a realization
of the Absolute.
5:6.6 Capacity for divine personality is inherent in the prepersonal
Adjuster; capacity for human personality is potential in the
cosmic-mind endowment of the human being. But the experiential
personality of mortal man is not observable as an active and
functional reality until after the material life vehicle of
the mortal creature has been touched by the liberating divinity
of the Universal Father, being thus launched upon the seas of
experience as a self-conscious and a (relatively) self-determinative
and self-creative personality. The material self is truly and
unqualifiedly personal.
5:6.7 The material self has personality and identity, temporal
identity; the prepersonal spirit Adjuster also has identity,
eternal identity. This material personality and this spirit
prepersonality are capable of so uniting their creative attributes
as to bring into existence the surviving identity of the immortal
soul.
5:6.8 Having thus provided for the growth of the immortal soul
and having liberated man's inner self from the fetters of absolute
dependence on antecedent causation, the Father stands aside.
Now, man having thus been liberated from the fetters of causation
response, at least as pertains to eternal destiny, and provision
having been made for the growth of the immortal self, the soul,
it remains for man himself to will the creation or to inhibit
the creation of this surviving and eternal self which is his
for the choosing. No other being, force, creator, or agency
in all the wide universe of universes can interfere to any degree
with the absolute sovereignty of the mortal free will, as it
operates within the realms of choice, regarding the eternal
destiny of the personality of the choosing mortal. As pertains
to eternal survival, God has decreed the sovereignty of the
material and mortal will, and that decree is absolute.
5:6.9 The bestowal of creature personality confers relative
liberation from slavish response to antecedent causation, and
the personalities of all such moral beings, evolutionary or
otherwise, are centered in the personality of the Universal
Father. They are ever drawn towards his Paradise presence by
that kinship of being which constitutes the vast and universal
family circle and fraternal circuit of the eternal God. There
is a kinship of divine spontaneity in all personality.
5:6.10 The personality circuit of the universe of universes
is centered in the person of the Universal Father, and the Paradise
Father is personally conscious of, and in personal touch with,
all personalities of all levels of self-conscious existence.
And this personality consciousness of all creation exists independently
of the mission of the Thought Adjusters.
5:6.11 As all gravity is circuited in the Isle of Paradise,
as all mind is circuited in the Conjoint Actor and all spirit
in the Eternal Son, so is all personality circuited in the personal
presence of the Universal Father, and this circuit unerringly
transmits the worship of all personalities to the Original and
Eternal Personality.
5:6.12 Concerning those personalities who are not Adjuster indwelt:
The attribute of choice-liberty is also bestowed by the Universal
Father, and such persons are likewise embraced in the great
circuit of divine love, the personality circuit of the Universal
Father. God provides for the sovereign choice of all true personalities.
No personal creature can be coerced into the eternal adventure;
the portal of eternity opens only in response to the freewill
choice of the freewill sons of the God of free will.
5:6.13 And this represents my efforts to present the relation
of the living God to the children of time. And when all is said
and done, I can do nothing more helpful than to reiterate that
God is your universe Father, and that you are all his planetary
children.
5:6.14 [This is the fifth and last of the series presenting
the narrative of the Universal Father by a Divine Counselor
of Uversa. ]
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