b134 (영한)
P.1483 – §1 During the Mediterranean
journey Jesus had carefully studied the people he met and the countries
through which he passed, and at about this time he reached his final decision
as to the remainder of his life on earth. He had fully considered and
now finally approved the plan which provided that he be born of Jewish
parents in Palestine, and he therefore deliberately returned to Galilee
to await the beginning of his lifework as a public teacher of truth; he
began to lay plans for a public career in the land of his father Joseph’s
people, and he did this of his own free will. P.1483 – §2 Jesus had found out through personal
and human experience that Palestine was the best place in all the Roman
world wherein to set forth the closing chapters, and to enact the final
scenes, of his life on earth. For the first time he became fully satisfied
with the program of openly manifesting his true nature and of revealing
his divine identity among the Jews and gentiles of his native Palestine.
He definitely decided to finish his life on earth and to complete his
career of mortal existence in the same land in which he entered the human
experience as a helpless babe. His Urantia career began among the Jews
in Palestine, and he chose to terminate his life in Palestine and among
the Jews. |
이전에 세웠던 계획을 (여차하면 바꿀 수도 있었는데) 승인했다. closing chapters, 인생의 마지막 여러 章 여생도 팔레스타인에서 보내기로 작정 (지중해 세계를 대체로 둘러보았으니까) deliberate < de (down) + libra (scale, 저울), 신중한, 심의하다. |
1. THE THIRTIETH YEAR (A.D. 24) – P.1483 P.1483 – §3 After taking leave of Gonod and Ganid
at Charax (in December of A.D. 23), Jesus returned by way of Ur to Babylon,
where he joined a desert caravan that was on its way to Damascus. From
Damascus he went to Nazareth, stopping only a few hours at Capernaum,
where he paused to call on Zebedee’s family. There he met his brother
James, who had sometime previously come over to work in his place in Zebedee’s
boatshop. After talking with James and Jude (who also chanced to be in
Capernaum) and after turning over to his brother James the little house
which John Zebedee had managed to buy, Jesus went on to Nazareth. |
call on ~를 방문하다 turn over to ~에게 넘기다, 전환하다 |
| P.1483 – §4 At the end of his Mediterranean journey Jesus had received
sufficient money to meet his living expenses almost up to the time of
the beginning of his public ministry. But aside from Zebedee of Capernaum
and the people whom he met on this extraordinary trip, the world never
knew that he made this journey. His family always believed that he spent
this time in study at Alexandria. Jesus never confirmed these beliefs,
neither did he make open denial of such misunderstandings. |
open denial, 공개적인 부인 |
P.1483 – §5 During his stay of a few weeks at Nazareth,
Jesus visited with his family and friends, spent some time at the repair
shop with his brother Joseph, but devoted most of his attention to Mary
and Ruth. Ruth was then nearly fifteen P.1484 – §0 years old, and this was Jesus’ first opportunity to have long talks with her since she had become a young woman. |
|
| P.1484 – §1 Both Simon and Jude had for some time
wanted to get married, but they had disliked to do this without Jesus’
consent; accordingly they had postponed these events, hoping for their
eldest brother’s return. Though they all regarded James as the head of
the family in most matters, when it came to getting married, they wanted
the blessing of Jesus. So Simon and Jude were married at a double wedding
in early March of this year, A.D. 24. All the older children were now
married; only Ruth, the youngest, remained at home with Mary. |
when it comes to wedding, 결혼에 관한 문제에 대해서는 |
| P.1484 – §2 Jesus visited with the individual members
of his family quite normally and naturally, but when they were all together,
he had so little to say that they remarked about it among themselves.
Mary especially was disconcerted by this unusually peculiar behavior of
her first-born son. |
be disconcerted, 불안해 하다 |
| P.1484 – §3 About the time Jesus was preparing to
leave Nazareth, the conductor of a large caravan which was passing through
the city was taken violently ill, and Jesus, being a linguist, volunteered
to take his place. Since this trip would necessitate his absence for a
year, and inasmuch as all his brothers were married and his mother was
living at home with Ruth, Jesus called a family conference at which he
proposed that his mother and Ruth go to Capernaum to live in the home
which he had so recently given to James. Accordingly, a few days after
Jesus left with the caravan, Mary and Ruth moved to Capernaum, where they
lived for the rest of Mary’s life in the home that Jesus had provided.
Joseph and his family moved into the old Nazareth home. |
family conference, 가족 회의 |
P.1484 – §4 This was one of the more unusual years in the inner experience of the Son of Man; great progress was made in effecting working harmony between his human mind and the indwelling Adjuster. The Adjuster had been actively engaged in reorganizing the thinking and in rehearsing the mind for the great events which were in the not then distant future. The personality of Jesus was preparing for his great change in attitude toward the world. These were the in-between times, the transition stage of that being who began life as God appearing as man, and who was now making ready to complete his earth career as man appearing as God. |
in the not then distant future, 당시로 보아서 그리 멀지 않은 미래 in-between times, 큰 사건들 사이에 낀 과도기 시절 |
2. THE CARAVAN TRIP TO THE CASPIAN – P.1484 P.1484 – §5 It was the first of April, A.D. 24, when
Jesus left Nazareth on the caravan trip to the Caspian Sea region. The
caravan which Jesus joined as its conductor was going from Jerusalem by
way of Damascus and Lake Urmia through Assyria, Media, and Parthia to
the southeastern Caspian Sea region. It was a full year before he returned
from this journey. |
conductor, 지휘자 |
| P.1484 – §6 For Jesus this caravan trip was another
adventure of exploration and personal ministry. He had an interesting
experience with his caravan family–passengers, guards, and camel drivers.
Scores of men, women, and children residing along the route followed by
the caravan lived richer lives as a result of their contact with Jesus,
to them, the extraordinary conductor of a commonplace caravan. Not all
who enjoyed these occasions of his personal ministry profited thereby,
but the vast majority of those who met and talked with him were made better
for the remainder of their natural lives. |
vast majority, 대다수 |
P.1484 – §7 Of all his world travels this Caspian
Sea trip carried Jesus nearest to the Orient and enabled him to gain a
better understanding of the Far-Eastern P.1485 – §0 peoples. He made intimate and personal
contact with every one of the surviving races of Urantia excepting the
red. He equally enjoyed his personal ministry to each of these varied
races and blended peoples, and all of them were receptive to the living
truth which he brought them. The Europeans from the Far West and the Asiatics
from the Far East alike gave attention to his words of hope and eternal
life and were equally influenced by the life of loving service and spiritual
ministry which he so graciously lived among them. |
people (민족), 복수 = peoples gracious < gratia (esteem, 존중), 정중한, 우아한, 은혜로운 |
P.1485 – §1 The caravan trip was successful in every
way. This was a most interesting episode in the human life of Jesus, for
he functioned during this year in an executive capacity, being responsible
for the material intrusted to his charge and for the safe conduct of the
travelers making up the caravan party. And he most faithfully, efficiently,
and wisely discharged his multiple duties.
|
episode < G: epi (in addition) +eisodos (entry), 삽화 같이 덧붙인 사건 |
| P.1485 – §2 On the return from the Caspian region,
Jesus gave up the direction of the caravan at Lake Urmia, where he tarried
for slightly over two weeks. He returned as a passenger with a later caravan
to Damascus, where the owners of the camels besought him to remain in
their service. Declining this offer, he journeyed on with the caravan
train to Capernaum, arriving the first of April, A.D. 25. No longer did
he regard Nazareth as his home. Capernaum had become the home of Jesus,
James, Mary, and Ruth. But Jesus never again lived with his family; when
in Capernaum he made his home with the Zebedees. |
지중해 여행 (22년 4월 – 23년 12월, 18개월 동안) 카스피해 여행 (24년 4월 1일 – 25년 4월 1일) |
3. THE URMIA LECTURES – P.1485 P.1485 – §3 On the way to the Caspian Sea, Jesus
had stopped several days for rest and recuperation at the old Persian
city of Urmia on the western shores of Lake Urmia. On the largest of a
group of islands situated a short distance offshore near Urmia was located
a large building–a lecture amphitheater–dedicated to the "spirit
of religion." This structure was really a temple of the philosophy
of religions. |
recuperate < re + capere (take), 회복하다 amphitheater < G: amphi (both sides) +theatron (theater), 원형 극장 temple, 성전, 전당 |
| P.1485 – §4 This temple of religion had been built
by a wealthy merchant citizen of Urmia and his three sons. This man was
Cymboyton, and he numbered among his ancestors many diverse peoples. |
|
| P.1485 – §5 The lectures and discussions in this
school of religion began at 10:00 o’clock every morning in the week. The
afternoon sessions started at 3:00 o’clock, and the evening debates opened
at 8:00 o’clock. Cymboyton or one of his three sons always presided at
these sessions of teaching, discussion, and debate. The founder of this
unique school of religions lived and died without ever revealing his personal
religious beliefs. |
preside < prae (before) + sedere (sit), 사회를 보다
|
| P.1485 – §6 On several occasions Jesus participated
in these discussions, and before he left Urmia, Cymboyton arranged with
Jesus to sojourn with them for two weeks on his return trip and give twenty-four
lectures on "The Brotherhood of Men," and to conduct twelve
evening sessions of questions, discussions, and debates on his lectures
in particular and on the brotherhood of men in general. |
sojourn < sub (under) + diurnum (day), 체류 |
| P.1485 – §7 In accordance with this arrangement,
Jesus stopped off on the return trip and delivered these lectures. This
was the most systematic and formal of all the Master’s teaching on Urantia.
Never before or after did he say so much on one subject as was contained
in these lectures and discussions on the brotherhood of men. In reality
these lectures were on the "Kingdom of God" and the "Kingdoms
of Men." |
|
| P.1486 – §1 More than thirty religions and religious
cults were represented on the faculty of this temple of religious philosophy.
These teachers were chosen, supported, and fully accredited by their respective
religious groups. At this time there were about seventy-five teachers
on the faculty, and they lived in cottages each accommodating about a
dozen persons. Every new moon these groups were changed by the casting
of lots. Intolerance, a contentious spirit, or any other disposition to
interfere with the smooth running of the community would bring about the
prompt and summary dismissal of the offending teacher. He would be unceremoniously
dismissed, and his alternate in waiting would be immediately installed
in his place. |
accredit < ad(to, at) + credit, 인가하다 accommodate, 수용하다, 숙박을 제공하다
|
| P.1486 – §2 These teachers of the various religions
made a great effort to show how similar their religions were in regard
to the fundamental things of this life and the next. There was but one
doctrine which had to be accepted in order to gain a seat on this faculty–every
teacher must represent a religion which recognized God–some sort of supreme
Deity. There were five independent teachers on the faculty who did not
represent any organized religion, and it was as such an independent teacher
that Jesus appeared before them. |
organized religion, 조직된 종교 (교회, 절 따위), 상하로 계층이 조직된다. |
P.1486 – §3 [When we, the midwayers, first prepared the summary of Jesus’ teachings at Urmia, there arose a disagreement between the seraphim of the churches and the seraphim of progress as to the wisdom of including these teachings in the Urantia Revelation. Conditions of the twentieth century, prevailing in both religion and human governments, are so different from those prevailing in Jesus’ day that it was indeed difficult to adapt the Master’s teachings at Urmia to the problems of the kingdom of God and the kingdoms of men as these world functions are existent in the twentieth century. We were never able to formulate a statement of the Master’s teachings which was acceptable to both groups of these seraphim of planetary government. Finally, the Melchizedek chairman of
the revelatory commission appointed a commission of three of our number
to prepare our view of the Master’s Urmia teachings as adapted to twentieth-century
religious and political conditions on Urantia. Accordingly, we three secondary
midwayers completed such an adaptation of Jesus’ teachings, restating
his pronouncements as we would apply them to present-day world conditions,
and we now present these statements as they stand after having been edited
by the Melchizedek chairman of the revelatory commission.] |
으뜸 세라핌은 완결 세라핌이다 (파라다이스에 도달한 천사) |
4. SOVEREIGNTY–DIVINE AND HUMAN – P.1486 P.1486 – §4 The brotherhood of men is founded on
the fatherhood of God. The family of God is derived from the love of God–God
is love. God the Father divinely loves his children, all of them. |
신과 인간의 통치권 |
P.1486 – §5 The kingdom of heaven, the divine government, is founded on the fact of divine sovereignty–God is spirit. Since God is spirit, this kingdom is spiritual. The kingdom of heaven is neither material nor merely intellectual; it is a spiritual relationship between God and man. |
하늘나라는 신약에만 언급된다. (요한과 예수)
|
| P.1486 – §6 If different religions recognize the
spirit sovereignty of God the Father, then will all such religions remain
at peace. Only when one religion assumes that it is in some way superior
to all others, and that it possesses exclusive authority over other religions,
will such a religion presume to be intolerant of other religions or dare
to persecute other religious believers. |
persecute < per (through) + sequi (follow), 박해하다. |
| P.1487 – §1 Religious peace–brotherhood–can never exist unless all religions are willing to completely divest themselves of all ecclesiastical authority and fully surrender all concept of spiritual sovereignty. God alone is spirit sovereign. | divest < di (away) + vestire (clothe), 옷을 벗다 ecclesiastical < ex (out) + kalein (call), assembly, 교회의 ecclesia < G (교회) |
| P.1487 – §2 You cannot have equality among religions
(religious liberty) without having religious wars unless all religions
consent to the transfer of all religious sovereignty to some superhuman
level, to God himself. |
caste (출생으로 결정된 계급) class (경제적 계급, 자본가와 노동자 따위) |
| P.1487 – §3 The kingdom of heaven in the hearts of
men will create religious unity (not necessarily uniformity) because any
and all religious groups composed of such religious believers will be
free from all notions of ecclesiastical authority–religious sovereignty. |
|
| P.1487 – §4 God is spirit, and God gives a fragment
of his spirit self to dwell in the heart of man. Spiritually, all men
are equal. The kingdom of heaven is free from castes, classes, social
levels, and economic groups. You are all brethren. |
|
| P.1487 – §5 But the moment you lose sight of the
spirit sovereignty of God the Father, some one religion will begin to
assert its superiority over other religions; and then, instead of peace
on earth and good will among men, there will start dissensions, recriminations,
even religious wars, at least wars among religionists. |
dissension < dissentire (disagree) 불일치하다 recriminate < re + criminari (accuse), 고발하다 |
| P.1487 – §6 Freewill beings who regard themselves
as equals, unless they mutually acknowledge themselves as subject to some
supersovereignty, some authority over and above themselves, sooner or
later are tempted to try out their ability to gain power and authority
over other persons and groups. The concept of equality never brings peace
except in the mutual recognition of some overcontrolling influence of
supersovereignty. |
sooner or later, 조만간에 평등 개념은 초월 통치권을 모두가 인정할 때에만 평화를 가져온다. |
| P.1487 – §7 The Urmia religionists lived together
in comparative peace and tranquillity because they had fully surrendered
all their notions of religious sovereignty. Spiritually, they all believed
in a sovereign God; socially, full and unchallengeable authority rested
in their presiding head–Cymboyton. They well knew what would happen to
any teacher who assumed to lord it over his fellow teachers. There can
be no lasting religious peace on Urantia until all religious groups freely
surrender all their notions of divine favor, chosen people, and religious
sovereignty. Only when God the Father becomes supreme will men become
religious brothers and live together in religious peace on earth. |
|
5. POLITICAL SOVEREIGNTY – P.1487 P.1487 – §8 [While the Master’s teaching concerning the sovereignty of God is a truth–only complicated by the subsequent appearance of the religion about him among the world’s religions–his presentations concerning political sovereignty are vastly complicated by the political evolution of nation life during the last nineteen hundred years and more. In the times of Jesus there were only two great world powers–the Roman Empire in the West and the Han Empire in the East–and these were widely separated by the Parthian kingdom and other intervening lands of the Caspian and Turkestan regions. We have, therefore, in the following presentation departed more widely from the substance of the Master’s teachings at Urmia concerning political sovereignty, at the same time attempting to depict the import of such teachings as they are applicable to the peculiarly critical stage of the evolution of political sovereignty in the twentieth century after Christ.] |
complete < com + plere (fill, add), 완성하다 complicate < com + plicare (fold) < complicare (fold together), (접어서 복잡하게 만들다) complex <complexus (plated, 껍질을 입힌, 복잡한) gold plated (금껍질, 도금을 입힌) |
P.1487 – §9 War on Urantia will never end so long
as nations cling to the illusive notions of unlimited national sovereignty.
There are only two levels of relative sovereignty P.1488 – §0 on an inhabited world: the spiritual
free will of the individual mortal and the collective sovereignty of mankind
as a whole. Between the level of the individual human being and the level
of the total of mankind, all groupings and associations are relative,
transitory, and of value only in so far as they enhance the welfare, well-being,
and progress of the individual and the planetary grand total–man and
mankind. |
국가의 통치권이 무한하다는 생각 때문에 전쟁이 그치지 않는다. 예: 중국이 남중국해에서 주권을 주장 Woodrow Wilson (1919), 1차 대전 이후, 세계 평화를 위한 14개 조항 발표, 1920년, 국제 연맹 발족, 군대가 없었다. 2차 대전 이후, 1946년에 국제 연합이 대체함. |
| P.1488 – §1 Religious teachers must always remember
that the spiritual sovereignty of God overrides all intervening and intermediate
spiritual loyalties. Someday civil rulers will learn that the Most Highs
rule in the kingdoms of men. |
override, 무효로 만들다 |
| P.1488 – §2 This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a "chosen people." The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time. | maximize the good, i.e., "greatest amount of good for the greatest number" 최다수의 사람들에게 최대의 이익 (Jeremy Bentham, 19세기 영국 철학가) |
| P.1488 – §3 Sovereignty is power and it grows by
organization. This growth of the organization of political power is good
and proper, for it tends to encompass ever-widening segments of the total
of mankind. But this same growth of political organizations creates a
problem at every intervening stage between the initial and natural organization
of political power–the family–and the final consummation of political
growth–the government of all mankind, by all mankind, and for all mankind. |
|
| P.1488 – §4 Starting out with parental power in the
family group, political sovereignty evolves by organization as families
overlap into consanguineous clans which become united, for various reasons,
into tribal units–superconsanguineous political groupings. And then,
by trade, commerce, and conquest, tribes become unified as a nation, while
nations themselves sometimes become unified by empire. |
consanguineous < con (together) + sanguis (blood), 같은 혈통, 동족의 |
| P.1488 – §5 As sovereignty passes from smaller groups
to larger groups, wars are lessened. That is, minor wars between smaller
nations are lessened, but the potential for greater wars is increased
as the nations wielding sovereignty become larger and larger. Presently,
when all the world has been explored and occupied, when nations are few,
strong, and powerful, when these great and supposedly sovereign nations
come to touch borders, when only oceans separate them, then will the stage
be set for major wars, world-wide conflicts. So-called sovereign nations
cannot rub elbows without generating conflicts and eventuating wars. |
wield = use conflict < con + fligere (strike) = 대립하다
|
| P.1488 – §6 The difficulty in the evolution of political sovereignty from the family to all mankind, lies in the inertia-resistance exhibited on all intervening levels. Families have, on occasion, defied their clan, while clans and tribes have often been subversive of the sovereignty of the territorial state. Each new and forward evolution of political sovereignty is (and has always been) embarrassed and hampered by the "scaffolding stages" of the previous developments in political organization. And this is true because human loyalties, once mobilized, are hard to change. The same loyalty which makes possible the evolution of the tribe, makes difficult the evolution of the supertribe–the territorial state. And the same loyalty (patriotism) which makes possible the evolution of the territorial state, vastly complicates the evolutionary development of the government of all mankind. | inertia (관성, 타성) subvert < sub (from below) + vertere (turn), 전복하다
|
P.1488 – §7 Political sovereignty is created out
of the surrender of self-determinism, first by the individual within the
family and then by the families and clans in relation to the tribe and
larger groupings. This progressive transfer of self-determination from
the smaller to ever larger political organizations has generally proceeded
unabated in the East since the establishment of the Ming and the P.1489 – §0 Mogul dynasties. In the West it obtained
for more than a thousand years right on down to the end of the World War,
when an unfortunate retrograde movement temporarily reversed this normal
trend by re-establishing the submerged political sovereignty of numerous
small groups in Europe. |
self determination (자결) |
P.1489 – §1 Urantia will not enjoy lasting peace until the so-called sovereign nations intelligently and fully surrender their sovereign powers into the hands of the brotherhood of men–mankind government. Internationalism–Leagues of Nations–can never bring permanent peace to mankind. World-wide confederations of nations will effectively prevent minor wars and acceptably control the smaller nations, but they will not prevent world wars nor control the three, four, or five most powerful governments. In the face of real conflicts, one of these world
powers will withdraw from the League and declare war. You cannot prevent
nations going to war as long as they remain infected with the delusional
virus of national sovereignty. Internationalism is a step in the right
direction. An international police force will prevent many minor wars,
but it will not be effective in preventing major wars, conflicts between
the great military governments of earth. |
last = 오래 지속하다 일본이 1933년 3월, 국제 연맹에서 탈퇴하다 예수편은 1935년에 전달되었으나, 이 글의 작성은 몇 년이 걸렸던 듯.
|
| P.1489 – §2 As the number of truly sovereign nations
(great powers) decreases, so do both opportunity and need for mankind
government increase. When there are only a few really sovereign (great)
powers, either they must embark on the life and death struggle for national
(imperial) supremacy, or else, by voluntary surrender of certain prerogatives
of sovereignty, they must create the essential nucleus of supernational
power which will serve as the beginning of the real sovereignty of all
mankind. |
life and death struggle, 생사를 가르는 다툼 |
| P.1489 – §3 Peace will not come to Urantia until
every so-called sovereign nation surrenders its power to make war into
the hands of a representative government of all mankind. Political sovereignty
is innate with the peoples of the world. When all the peoples of Urantia
create a world government, they have the right and the power to make such
a government SOVEREIGN; and when such a representative or democratic world
power controls the world’s land, air, and naval forces, peace on earth
and good will among men can prevail–but not until then. |
|
| P.1489 – §4 To use an important nineteenth- and twentieth-century illustration: The forty-eight states of the American Federal Union have long enjoyed peace. They have no more wars among themselves. They have surrendered their sovereignty to the federal government, and through the arbitrament of war, they have abandoned all claims to the delusions of self-determination. While each state regulates its internal affairs, it is not concerned with foreign relations, tariffs, immigration, military affairs, or interstate commerce. Neither do the individual states concern themselves with matters of citizenship. The forty-eight states suffer the ravages of war only when the federal government’s sovereignty is in some way jeopardized. | 49th (Alaska) + 50th (Hawaii) joined in 1959. arbitrate < arbitrari (중재하다) |
| P.1489 – §5 These forty-eight states, having abandoned
the twin sophistries of sovereignty and self-determination, enjoy interstate
peace and tranquillity. So will the nations of Urantia begin to enjoy
peace when they freely surrender their respective sovereignties into the
hands of a global government–the sovereignty of the brotherhood of men.
In this world state the small nations will be as powerful as the great,
even as the small state of Rhode Island has its two senators in the American
Congress just the same as the populous state of New York or the large
state of Texas. |
sophistry, 詭(속일 궤)辯(판별할 변) Sophist, 기원전 5세기의 선생, sophos (지혜로운 자, master in one’s profession) |
P.1490 – §1 The limited (state) sovereignty of these forty-eight states was created by men and for men. The superstate (national) sovereignty of the American Federal Union was created by the original thirteen of these states for their own benefit and for the benefit of men. Sometime the supernational sovereignty of the planetary government of mankind will be similarly created by nations for their own benefit and for the benefit of all men. |
|
P.1490 – §2 Citizens are not born for the benefit
of governments; governments are organizations created and devised for
the benefit of men. There can be no end to the evolution of political
sovereignty short of the appearance of the government of the sovereignty
of all men. All other sovereignties are relative in value, intermediate
in meaning, and subordinate in status.
|
 |
| P.1490 – §3 With scientific progress, wars are going to become more and more devastating until they become almost racially suicidal. How many world wars must be fought and how many leagues of nations must fail before men will be willing to establish the government of mankind and begin to enjoy the blessings of permanent peace and thrive on the tranquillity of good will–world-wide good will–among men? | devastate < de (thoroughly) + vastare (lay waste), 황폐하게 만들다 |
6. LAW, LIBERTY, AND SOVEREIGNTY – P.1490 P.1490 – §4 If one man craves freedom–liberty–he
must remember that all other men long for the same freedom. Groups of
such liberty-loving mortals cannot live together in peace without becoming
subservient to such laws, rules, and regulations as will grant each person
the same degree of freedom while at the same time safeguarding an equal
degree of freedom for all of his fellow mortals. If one man is to be absolutely
free, then another must become an absolute slave. And the relative nature
of freedom is true socially, economically, and politically. Freedom is
the gift of civilization made possible by the enforcement of LAW. |
liberty < libra (free) long for ~을 갈망하다, German: langen (reach) subservient < subservire (예속된) |
P.1490 – §5 Religion makes it spiritually possible
to realize the brotherhood of men, but it will require mankind government
to regulate the social, economic, and political problems associated with
such a goal of human happiness and efficiency. |
|
| P.1490 – §6 There shall be wars and rumors of wars–nation
will rise against nation–just as long as the world’s political sovereignty
is divided up and unjustly held by a group of nation-states. England,
Scotland, and Wales were always fighting each other until they gave up
their respective sovereignties, reposing them in the United Kingdom. |
now: Great Britain = England, Scotland and Wales |
| P.1490 – §7 Another world war will teach the so-called
sovereign nations to form some sort of federation, thus creating the machinery
for preventing small wars, wars between the lesser nations. But global
wars will go on until the government of mankind is created. Global sovereignty
will prevent global wars–nothing else can. |
(written before 1939) |
| P.1490 – §8 The forty-eight American free states
live together in peace. There are among the citizens of these forty-eight
states all of the various nationalities and races that live in the ever-warring
nations of Europe. These Americans represent almost all the religions
and religious sects and cults of the whole wide world, and yet here in
North America they live together in peace. And all this is made possible
because these forty-eight states have surrendered their sovereignty and
have abandoned all notions of the supposed rights of self-determination. |
surrender, 포기하다 |
P.1490 – §9 It is not a question of armaments or
disarmament. Neither does the question of conscription or voluntary military
service enter into these problems of maintaining P.1491 – §0 world-wide peace. If you take every form of modern mechanical armaments and all types of explosives away from strong nations, they will fight with fists, stones, and clubs as long as they cling to their delusions of the divine right of national sovereignty. |
armament < armare (arm), 무장 disarmament = 해제 conscription < conscribere (write down together, enroll) = 강제 징집 delusion, 망상 |
| P.1491 – §1 War is not man’s great and terrible disease;
war is a symptom, a result. The real disease is the virus of national
sovereignty. |
(of 동격 용법) 국가 통치권이라는 바이루스 |
| P.1491 – §2 Urantia nations have not possessed real
sovereignty; they never have had a sovereignty which could protect them
from the ravages and devastations of world wars. In the creation of the
global government of mankind, the nations are not giving up sovereignty
so much as they are actually creating a real, bona fide, and lasting world
sovereignty which will henceforth be fully able to protect them from all
war. Local affairs will be handled by local governments; national affairs,
by national governments; international affairs will be administered by
global government. |
ravage, 상처 devastate < devastare (황폐하게 만들다) bona fide (good faith) |
| P.1491 – §3 World peace cannot be maintained by treaties,
diplomacy, foreign policies, alliances, balances of power, or any other
type of makeshift juggling with the sovereignties of nationalism. World
law must come into being and must be enforced by world government–the
sovereignty of all mankind. |
makeshift = temporary substitute, 미봉책 |
| P.1491 – §4 The individual will enjoy far more liberty
under world government. Today, the citizens of the great powers are taxed,
regulated, and controlled almost oppressively, and much of this present
interference with individual liberties will vanish when the national governments
are willing to trustee their sovereignty as regards international affairs
into the hands of global government. |
trustee (수탁자, v: 맡기다) |
| P.1491 – §5 Under global government the national
groups will be afforded a real opportunity to realize and enjoy the personal
liberties of genuine democracy. The fallacy of self-determination will
be ended. With global regulation of money and trade will come the new
era of world-wide peace. Soon may a global language evolve, and there
will be at least some hope of sometime having a global religion–or religions
with a global viewpoint. |
UN’s problem |
| P.1491 – §6 Collective security will never afford peace until the collectivity includes all mankind. | |
P.1491 – §7 The political sovereignty of representative mankind government will bring lasting peace on earth, and the spiritual brotherhood of man will forever insure good will among all men. And there is no other way whereby peace on earth and good will among men can be realized. |
UN falls short of representative mankind government. |
*** P.1491 – §8 After the death of Cymboyton, his sons
encountered great difficulties in maintaining a peaceful faculty. The
repercussions of Jesus’ teachings would have been much greater if the
later Christian teachers who joined the Urmia faculty had exhibited more
wisdom and exercised more tolerance. |
encounter < in +contra (against), (적들의 만남), 만나다 |
| P.1491 – §9 Cymboyton’s eldest son had appealed to
Abner at Philadelphia for help, but Abner’s choice of teachers was most
unfortunate in that they turned out to be unyielding and uncompromising.
These teachers sought to make their religion dominant over the other beliefs.
They never suspected that the oft-referred-to lectures of the caravan
conductor had been delivered by Jesus himself. |
Abner’s problem: uncompromising |
P.1491 – §10 As confusion increased in the faculty, the three brothers withdrew their financial support, and after five years the school closed. Later it was reopened as P.1492 – §0 a Mithraic temple and eventually burned
down in connection with one of their orgiastic celebrations. |
|
7. THE THIRTY-FIRST YEAR (A.D. 25) – P.1492 P.1492 – §1 When Jesus returned from the journey to the Caspian Sea, he knew that his world travels were about finished. He made only one more trip outside of Palestine, and that was into Syria. After a brief visit to Capernaum, he went to Nazareth, stopping over a few days to visit. In the middle of April he left Nazareth for Tyre. From there he journeyed on north, tarrying for a few days at Sidon, but his destination was Antioch.
|
about finished, 거의 끝나다 |
P.1492 – §2 This is the year of Jesus’ solitary wanderings
through Palestine and Syria. Throughout this year of travel he was known
by various names in different parts of the country: the carpenter of Nazareth,
the boatbuilder of Capernaum, the scribe of Damascus, and the teacher
of Alexandria. |
solitary < solus (alone), 혼자인 |
P.1492 – §3 At Antioch the Son of Man lived for over
two months, working, observing, studying, visiting, ministering, and all
the while learning how man lives, how he thinks, feels, and reacts to
the environment of human existence. For three weeks of this period he
worked as a tentmaker. He remained longer in Antioch than at any other
place he visited on this trip. Ten years later, when the Apostle Paul
was preaching in Antioch and heard his followers speak of the doctrines
of the Damascus scribe, he little knew that his pupils had heard the voice,
and listened to the teachings, of the Master himself. |
안티오크에서 처음 기독교인이란 낱말을 쓰기 시작했다
|
| P.1492 – §4 From Antioch Jesus journeyed south along
the coast to Caesarea, where he tarried for a few weeks, continuing down
the coast to Joppa. From Joppa he traveled inland to Jamnia, Ashdod, and
Gaza. From Gaza he took the inland trail to Beersheba, where he remained
for a week. |
Gaza = 가자 = 아랍인들의 지역 |
| P.1492 – §5 Jesus then started on his final tour,
as a private individual, through the heart of Palestine, going from Beersheba
in the south to Dan in the north. On this journey northward he stopped
at Hebron, Bethlehem (where he saw his birthplace), Jerusalem (he did
not visit Bethany), Beeroth, Lebonah, Sychar, Shechem, Samaria, Geba,
En-Gannim, Endor, Madon; passing through Magdala and Capernaum, he journeyed
on north; and passing east of the Waters of Merom, he went by Karahta
to Dan, or Caesarea Philippi. |
 |
P.1492 – §6 The indwelling Thought Adjuster now led Jesus to forsake the dwelling places of men and betake himself up to Mount Hermon that he might finish his work of mastering his human mind and complete the task of effecting his full consecration to the remainder of his lifework on earth.
|
the remainder of lifework, 여생 동안 남은 할 일 |
P.1492 – §7 This was one of those unusual and extraordinary
epochs in the Master’s earth life on Urantia. Another and very similar
one was the experience he passed through when alone in the hills near
Pella just subsequent to his baptism. This period of isolation on Mount
Hermon marked the termination of his purely human career, that is, the
technical termination of the mortal bestowal, while the later isolation
marked the beginning of the more divine phase of the bestowal. And Jesus
lived alone with God for six weeks on the slopes of Mount Hermon. |
|
8. THE SOJOURN ON MOUNT HERMON – P.1492 P.1492 – §8 After spending some time in the vicinity
of Caesarea Philippi, Jesus made ready his supplies, and securing a beast
of burden and a lad named Tiglath, he P.1493 – §0 proceeded along the Damascus road to
a village sometime known as Beit Jenn in the foothills of Mount Hermon.
Here, near the middle of August, A.D. 25, he established his headquarters,
and leaving his supplies in the custody of Tiglath, he ascended the lonely
slopes of the mountain. Tiglath accompanied Jesus this first day up the
mountain to a designated point about 6,000 feet above sea level, where
they built a stone container in which Tiglath was to deposit food twice
a week. |
vicinity < vicinitas (neighbor), 이웃 |
| P.1493 – §1 The first day, after he had left Tiglath,
Jesus had ascended the mountain only a short way when he paused to pray.
Among other things he asked his Father to send back the guardian seraphim
to "be with Tiglath." He requested that he be permitted to go
up to his last struggle with the realities of mortal existence alone.
And his request was granted. He went into the great test with only his
indwelling Adjuster to guide and sustain him. |
|
| P.1493 – §2 Jesus ate frugally while on the mountain;
he abstained from all food only a day or two at a time. The superhuman
beings who confronted him on this mountain, and with whom he wrestled
in spirit, and whom he defeated in power, were real; they were his archenemies
in the system of Satania; they were not phantasms of the imagination evolved
out of the intellectual vagaries of a weakened and starving mortal who
could not distinguish reality from the visions of a disordered mind. |
frugal < frug (fruit), economical, 검소한 abstain < ab (from) + tenere (hold), 자제하다 |
| P.1493 – §3 Jesus spent the last three weeks of August
and the first three weeks of September on Mount Hermon. During these weeks
he finished the mortal task of achieving the circles of mind-understanding
and personality-control. Throughout this period of communion with his
heavenly Father the indwelling Adjuster also completed the assigned services.
The mortal goal of this earth creature was there attained. Only the final
phase of mind and Adjuster attunement remained to be consummated. |
consummate < con + summare (total), 완성시키다 |
| P.1493 – §4 After more than five weeks of unbroken
communion with his Paradise Father, Jesus became absolutely assured of
his nature and of the certainty of his triumph over the material levels
of time-space personality manifestation. He fully believed in, and did
not hesitate to assert, the ascendancy of his divine nature over his human
nature. |
|
| P.1493 – §5 Near the end of the mountain sojourn
Jesus asked his Father if he might be permitted to hold conference with
his Satania enemies as the Son of Man, as Joshua ben Joseph. This request
was granted. During the last week on Mount Hermon the great temptation,
the universe trial, occurred. Satan (representing Lucifer) and the rebellious
Planetary Prince, Caligastia, were present with Jesus and were made fully
visible to him. And this "temptation," this final trial of human
loyalty in the face of the misrepresentations of rebel personalities,
had not to do with food, temple pinnacles, or presumptuous acts. It had
not to do with the kingdoms of this world but with the sovereignty of
a mighty and glorious universe. The symbolism of your records was intended
for the backward ages of the world’s childlike thought. And subsequent
generations should understand what a great struggle the Son of Man passed
through that eventful day on Mount Hermon. |
in the face of ~을 직면하여 |
P.1493 – §6 To the many proposals and counterproposals
of the emissaries of Lucifer, Jesus only made reply: "May the will
of my Paradise Father prevail, and you, my rebellious son, may the Ancients
of Days judge you divinely. I am your P.1494 – §0 Creator-father; I can hardly judge you
justly, and my mercy you have already spurned. I commit you to the adjudication
of the Judges of a greater universe." |
counterproposal, 대안, 반대 제안 emissary < emittere (send out), scout (간첩, 정찰대) |
P.1494 – §1 To all the Lucifer-suggested compromises and makeshifts, to all such specious proposals about the incarnation bestowal, Jesus only made reply, "The will of my Father in Paradise be done." And when the trying ordeal was finished, the detached guardian seraphim returned to Jesus’ side and ministered to him.
|
specious < speciosus = good looking, beautiful but wrong (겉보기에 좋은) < spek (observe) species |
P.1494 – §2 On an afternoon in late summer, amid the trees and in the silence of nature, Michael of Nebadon won the unquestioned sovereignty of his universe. On that day he completed the task set for Creator Sons to live to the full the incarnated life in the likeness of mortal flesh on the evolutionary worlds of time and space. The universe announcement of this momentous achievement was not made until the day of his baptism, months afterward, but it all really took place that day on the mountain. And when Jesus came down from his sojourn on Mount Hermon, the Lucifer rebellion in Satania and the Caligastia secession on Urantia were virtually settled. Jesus had paid the last price required of him to attain the sovereignty of his universe, which in itself regulates the status of all rebels and determines that all such future upheavals (if they ever occur) may be dealt with summarily and effectively. Accordingly, it may be seen that the so-called "great temptation" of Jesus took place some time before his baptism and not just after that event.
|
to the full, 잔이 가득히 차기까지 momentous, 중대한 secede < se (apart) + cedere (go), 이탈하다 virtually, 거의 |
| P.1494 – §3 At the end of this sojourn on the mountain, as Jesus
was making his descent, he met Tiglath coming up to the rendezvous with
food. Turning him back, he said only: "The period of rest is over;
I must return to my Father’s business." He was a silent and much
changed man as they journeyed back to Dan, where he took leave of the
lad, giving him the donkey. He then proceeded south by the same way he
had come, to Capernaum. |
rendezvous, 만남, 만나다 |
9. THE TIME OF WAITING – P.1494 P.1494 – §4 It was now near the end of the summer,
about the time of the day of atonement and the feast of tabernacles. Jesus
had a family meeting in Capernaum over the Sabbath and the next day started
for Jerusalem with John the son of Zebedee, going to the east of the lake
and by Gerasa and on down the Jordan valley. While he visited some with
his companion on the way, John noted a great change in Jesus. |
day of atonement, 속죄의 날 |
| P.1494 – §5 Jesus and John stopped overnight at Bethany
with Lazarus and his sisters, going early the next morning to Jerusalem.
They spent almost three weeks in and around the city, at least John did.
Many days John went into Jerusalem alone while Jesus walked about over
the near-by hills and engaged in many seasons of spiritual communion with
his Father in heaven. |
|
P.1494 – §6 Both of them were present at the solemn
services of the day of atonement. John was much impressed by the ceremonies
of this day of all days in the Jewish religious ritual, but Jesus remained
a thoughtful and silent spectator. To the Son of Man this performance
was pitiful and pathetic. He viewed it all as misrepresentative of the
character and attributes of his Father in heaven. He looked upon the doings
of this day as a travesty upon the facts of divine justice and the truths
of infinite mercy. He burned to give vent to the declaration of the real
truth about his Father’s loving character and merciful conduct in the
universe, but his faithful Monitor admonished him that his hour had not
yet come. But that night, at P.1495 – §0 Bethany, Jesus did drop numerous remarks which greatly disturbed John; and John never fully understood the real significance of what Jesus said in their hearing that evening. |
spectator < specere (look) travesty < trans (across) + vestire (clothe) = dressed in a ridiculous manner, misrepresentation, 억지 해석 give vent to, 표현하다 조절자가 비상시에 경고 |
| P.1495 – §1 Jesus planned to remain throughout the
week of the feast of tabernacles with John. This feast was the annual
holiday of all Palestine; it was the Jewish vacation time. Although Jesus
did not participate in the merriment of the occasion, it was evident that
he derived pleasure and experienced satisfaction as he beheld the lighthearted
and joyous abandon of the young and the old. |
participate in ~에 참석하다 abandon, 멋대로 자기를 잊고 놀기 the young and the old, 젊은이와 늙은이 |
| P.1495 – §2 In the midst of the week of celebration
and ere the festivities were finished, Jesus took leave of John, saying
that he desired to retire to the hills where he might the better commune
with his Paradise Father. John would have gone with him, but Jesus insisted
that he stay through the festivities, saying: "It is not required
of you to bear the burden of the Son of Man; only the watchman must keep
vigil while the city sleeps in peace." Jesus did not return to Jerusalem.
After almost a week alone in the hills near Bethany, he departed for Capernaum.
On the way home he spent a day and a night alone on the slopes of Gilboa,
near where King Saul had taken his life; and when he arrived at Capernaum,
he seemed more cheerful than when he had left John in Jerusalem. |
ere (air처럼 발음), before (문어체) |
| P.1495 – §3 The next morning Jesus went to the chest
containing his personal effects, which had remained in Zebedee’s workshop,
put on his apron, and presented himself for work, saying, "It behooves
me to keep busy while I wait for my hour to come." And he worked
several months, until January of the following year, in the boatshop,
by the side of his brother James. After this period of working with Jesus,
no matter what doubts came up to becloud James’s understanding of the
lifework of the Son of Man, he never again really and wholly gave up his
faith in the mission of Jesus. |
chest, 사물함 It behooves me to, ~하는 것이 당연하다 |
P.1495 – §4 During this final period of Jesus’ work at the boatshop, he spent most of his time on the interior finishing of some of the larger craft. He took great pains with all his handiwork and seemed to experience the satisfaction of human achievement when he had completed a commendable piece of work. Though he wasted little time upon trifles, he was a painstaking workman when it came to the essentials of any given undertaking. |
interior finishing, 내부 마무리 손질 (목공) |
| P.1495 – §5 As time passed, rumors came to Capernaum
of one John who was preaching while baptizing penitents in the Jordan,
and John preached: "The kingdom of heaven is at hand; repent and
be baptized." Jesus listened to these reports as John slowly worked
his way up the Jordan valley from the ford of the river nearest to Jerusalem.
But Jesus worked on, making boats, until John had journeyed up the river
to a point near Pella in the month of January of the next year, A.D. 26,
when he laid down his tools, declaring, "My hour has come,"
and presently presented himself to John for baptism. |
at hand, 가까이 있다 penitent < paenitent (repenting), 회개하는 |
P.1495 – §6 But a great change had been coming over Jesus. Few of the people who had enjoyed his visits and ministrations as he had gone up and down in the land ever subsequently recognized in the public teacher the same person they had known and loved as a private individual in former years. And there was a reason for this failure of his early beneficiaries to recognize him in his later role of public and authoritative teacher. For long years this transformation of mind and spirit had been in progress, and it was finished during the eventful sojourn on Mount Hermon. |
public teacher, 대중을 가르치는 선생 beneficiary < bene (good) + facere (do), 수혜자, 교회에서 연봉을 받는 사람 |
