b155 (영한)

P.1725 – §1 Soon after landing near
Kheresa on this eventful Sunday, Jesus and the twenty-four went a little
way to the north, where they spent the night in a beautiful park south
of Bethsaida-Julias. They were familiar with this camping place, having
stopped there in days gone by. Before retiring for the night, the Master
called his followers around him and discussed with them the plans for
their projected tour through Batanea and northern Galilee to the Phoenician
coast.

in days gone by, 지난 시절에

projected tour, 계획한 여행

1. WHY DO THE HEATHEN RAGE? – P.1725

P.1725 – §2 Said Jesus: "You should all recall
how the Psalmist spoke of these times, saying, `Why do the heathen rage
and the peoples plot in vain? The kings of the earth set themselves, and
the rulers of the people take counsel together, against the Lord and against
his anointed, saying, Let us break the bonds of mercy asunder and let
us cast away the cords of love.’

heathen, 이방, 비기독교

Psalmist, 시편 저자

take counsel, 의논하다

asunder, 구별되게, 낱낱이

P.1725 – §3 "Today you see this fulfilled before
your eyes. But you shall not see the remainder of the Psalmist’s prophecy
fulfilled, for he entertained erroneous ideas about the Son of Man and
his mission on earth. My kingdom is founded on love, proclaimed in mercy,
and established by unselfish service. My Father does not sit in heaven
laughing in derision at the heathen. He is not wrathful in his great displeasure.
True is the promise that the Son shall have these so-called heathen (in
reality his ignorant and untaught brethren) for an inheritance. And I
will receive these gentiles with open arms of mercy and affection. All
this loving-kindness shall be shown the so-called heathen, notwithstanding
the unfortunate declaration of the record which intimates that the triumphant
Son `shall break them with a rod of iron and dash them to pieces like
a potter’s vessel.’

The Psalmist exhorted you to `serve the Lord with
fear’–I bid you enter into the exalted privileges of divine sonship by
faith; he commands you to rejoice with trembling; I bid you rejoice with
assurance. He says, `Kiss the Son, lest he be angry, and you perish when
his wrath is kindled.’ But you who have lived with me well know that anger
and wrath are not a part of the establishment of the kingdom of heaven
in the hearts of men. But the Psalmist did glimpse the true light when,
in finishing this exhortation, he said: `Blessed are they who put their
trust in this Son.’"

entertain ideas, 생각을 품다

founded on, ~에 기초를 두다

deride < de + ridere (laugh, ridicule), 조롱하다

intimate, 암시하다

dash something to pieces, 산산 조각내다

P.1725 – §4 Jesus continued to teach the twenty-four,
saying: "The heathen are not without excuse when they rage at us.
Because their outlook is small and narrow, they are able to concentrate
their energies enthusiastically. Their goal is near and more or less visible;
wherefore do they strive with valiant and effective execution. You who
have professed entrance into the kingdom of heaven are altogether too
vacillating and indefinite in your teaching conduct. The heathen

P.1726 – §0 strike directly for their objectives;
you are guilty of too much chronic yearning. If you desire to enter the
kingdom, why do you not take it by spiritual assault even as the heathen
take a city they lay siege to? You are hardly worthy of the kingdom when
your service consists so largely in an attitude of regretting the past,
whining over the present, and vainly hoping for the future. Why do the
heathen rage? Because they know not the truth. Why do you languish in
futile yearning? Because you obey not the truth. Cease your useless yearning
and go forth bravely doing that which concerns the establishment of the
kingdom.

outlook is small, 전망이 좁다

vacillate, 이리저리 흔들리다, 진동하다

chronic, 만성의, 고질

whine over present, 현재에 대하여 불평하다

P.1726 – §1 "In all that you do, become not
one-sided and overspecialized. The Pharisees who seek our destruction
verily think they are doing God’s service. They have become so narrowed
by tradition that they are blinded by prejudice and hardened by fear.
Consider the Greeks, who have a science without religion, while the Jews
have a religion without science. And when men become thus misled into
accepting a narrow and confused disintegration of truth, their only hope
of salvation is to become truth-co-ordinated–converted.

2. THE EVANGELISTS IN CHORAZIN – P.1726

P.1726 – §4 On Monday morning, May 23, Jesus directed
Peter to go over to Chorazin with the twelve evangelists while he, with
the eleven, departed for Caesarea-Philippi, going by way of the Jordan
to the Damascus-Capernaum road, thence northeast to the junction with
the road to Caesarea-Philippi, and then on into that city, where they
tarried and taught for two weeks. They arrived during the afternoon of
Tuesday, May 24.

P.1726 – §5 Peter and the evangelists sojourned in
Chorazin for two weeks, preaching the gospel of the kingdom to a small
but earnest company of believers. But they were not able to win many new
converts. No city of all Galilee yielded so few souls for the kingdom
as Chorazin. In accordance with Peter’s instructions the twelve evangelists
had less to say about healing–things physical–while they preached and
taught with increased vigor the spiritual truths of the heavenly kingdom.

These two weeks at Chorazin constituted a veritable baptism of adversity
for the twelve evangelists in that it was the most difficult and unproductive
period in their careers up to this time. Being thus deprived of the satisfaction
of winning souls for the kingdom, each of them the more earnestly and
honestly took stock of his own soul and its progress in the spiritual
paths of the new life.

veritable, 진정한

in that, 이므로

take stock, 상황을 살펴보다

P.1726 – §6 When it appeared that no more people
were minded to seek entrance into the kingdom, Peter, on Tuesday, June
7, called his associates together and departed for Caesarea-Philippi to
join Jesus and the apostles. They arrived about noontime on Wednesday
and spent the entire evening in rehearsing their experiences among the
unbelievers of Chorazin. During the discussions of this

P.1727 – §0 evening Jesus made further reference
to the parable of the sower and taught them much about the meaning of
the apparent failure of life undertakings.

3. AT CAESAREA-PHILIPPI – P.1727

P.1727 – §1 Although Jesus did no public work during
this two weeks’ sojourn near Caesarea-Philippi, the apostles held numerous
quiet evening meetings in the city, and many of the believers came out
to the camp to talk with the Master. Very few were added to the group
of believers as a result of this visit. Jesus talked with the apostles
each day, and they more clearly discerned that a new phase of the work
of preaching the kingdom of heaven was now beginning. They were commencing
to comprehend that the "kingdom of heaven is not meat and drink but
the realization of the spiritual joy of the acceptance of divine sonship."

sojourn < sub + diurnum (day), 머무르기, 체류

discern < dis (apart) + cernere (separate), 파악하다.

commence < com + initiare (begin)

not meat and drink, 먹고 마시는 것이 아니다.

P.1727 – §2 The sojourn at Caesarea-Philippi was
a real test to the eleven apostles; it was a difficult two weeks for them
to live through. They were well-nigh depressed, and they missed the periodic
stimulation of Peter’s enthusiastic personality. In these times it was
truly a great and testing adventure to believe in Jesus and go forth to
follow after him. Though they made few converts during these two weeks,
they did learn much that was highly profitable from their daily conferences
with the Master.

live through, 견디다.

well nigh, 거의

P.1727 – §3 The apostles learned that the Jews were
spiritually stagnant and dying because they had crystallized truth into
a creed; that when truth becomes formulated as a boundary line of self-righteous
exclusiveness instead of serving as signposts of spiritual guidance and
progress, such teachings lose their creative and life-giving power and
ultimately become merely preservative and fossilizing.

stagnant <stagnum (pool) < stagnare, 고인 물 웅덩이가 되다

signpost, 이정표, 표말

preservative, 보존제

P.1727 – §4 Increasingly they learned from Jesus
to look upon human personalities in terms of their possibilities in time
and in eternity. They learned that many souls can best be led to love
the unseen God by being first taught to love their brethren whom they
can see. And it was in this connection that new meaning became attached
to the Master’s pronouncement concerning unselfish service for one’s fellows:
"Inasmuch as you did it to one of the least of my brethren, you did
it to me."

in terms of, 어떤 조건으로

P.1727 – §5 One of the great lessons of this sojourn
at Caesarea had to do with the origin of religious traditions, with the
grave danger of allowing a sense of sacredness to become attached to nonsacred
things, common ideas, or everyday events. From one conference they emerged
with the teaching that true religion was man’s heartfelt loyalty to his
highest and truest convictions.

deprive of ~을 빼앗다.

물리적 과학의 발전이 종교에 무슨 영향을 미치는가

P.1727 – §8 Jesus repeatedly taught his apostles
that no civilization could long survive the loss of the best in its religion.
And he never grew weary of pointing out to the

P.1728 – §0 twelve the great danger of accepting
religious symbols and ceremonies in the place of religious experience.
His whole earth life was consistently devoted to the mission of thawing
out the frozen forms of religion into the liquid liberties of enlightened
sonship.

4. ON THE WAY TO PHOENICIA – P.1728

P.1728 – §1 On Thursday morning, June 9, after receiving
word regarding the progress of the kingdom brought by the messengers of
David from Bethsaida, this group of twenty-five teachers of truth left
Caesarea-Philippi to begin their journey to the Phoenician coast. They
passed around the marsh country, by way of Luz, to the point of junction
with the Magdala-Mount Lebanon trail road, thence to the crossing with
the road leading to Sidon, arriving there Friday afternoon.

P.1728 – §2 While pausing for lunch under the shadow
of an overhanging ledge of rock, near Luz, Jesus delivered one of the
most remarkable addresses which his apostles ever listened to throughout
all their years of association with him. No sooner had they seated themselves
to break bread than Simon Peter asked Jesus: "Master, since the Father
in heaven knows all things, and since his spirit is our support in the
establishment of the kingdom of heaven on earth, why is it that we flee
from the threats of our enemies? Why do we refuse to confront the foes
of truth?" But before Jesus had begun to answer Peter’s question,

Thomas broke in, asking: "Master, I should really like to know just
what is wrong with the religion of our enemies at Jerusalem. What is the
real difference between their religion and ours? Why is it we are at such
diversity of belief when we all profess to serve the same God?" And
when Thomas had finished, Jesus said: "While I would not ignore Peter’s
question, knowing full well how easy it would be to misunderstand my reasons
for avoiding an open clash with the rulers of the Jews at just this time,
still it will prove more helpful to all of you if I choose rather to answer
Thomas’s question. And that I will proceed to do when you have finished
your lunch."

5. THE DISCOURSE ON TRUE RELIGION – P.1728

P.1728 – §3 This memorable discourse on religion,
summarized and restated in modern phraseology, gave expression to the
following truths:

P.1728 – §4 While the religions of the world have
a double origin–natural and revelatory–at any one time and among any
one people there are to be found three distinct forms of religious devotion.
And these three manifestations of the religious urge are:

P.1728 – §5 1. Primitive religion. The seminatural
and instinctive urge to fear mysterious energies and worship superior
forces, chiefly a religion of the physical nature, the religion of fear.

P.1728 – §6 2. The religion of civilization. The
advancing religious concepts and practices of the civilizing races–the
religion of the mind–the intellectual theology of the authority of established
religious tradition.

원시 종교

문명화된 종교

P.1729 – §1 The religion of the physical senses and
the superstitious fears of natural man, the Master refused to belittle,
though he deplored the fact that so much of this primitive form of worship
should persist in the religious forms of the more intelligent races of
mankind. Jesus made it clear that the great difference between the religion
of the mind and the religion of the spirit is that, while the former is
upheld by ecclesiastical authority, the latter is wholly based on human
experience.

P.1729 – §2 And then the Master, in his hour of teaching,
went on to make clear these truths:

deplore, 한탄하다 < plorare, 소리쳐 울다

P.1728 – §7 3. True religion–the religion of revelation.
The revelation of supernatural values, a partial insight into eternal
realities, a glimpse of the goodness and beauty of the infinite character
of the Father in heaven–the religion of the spirit as demonstrated in
human experience.

참된 종교 (계시 종교). 영의 종교

ecclesiastical < ecclesia (교회)

persist, 지속하다

people, 민족

religions of authority, 권위를 중시하는 종교

assent, 동의

P.1729 – §4 The acceptance of the traditional religions
of authority presents the easy way out for man’s urge to seek satisfaction
for the longings of his spiritual nature. The settled, crystallized, and
established religions of authority afford a ready refuge to which the
distracted and distraught soul of man may flee when harassed by fear and
tormented by uncertainty. Such a religion requires of its devotees, as
the price to be paid for its satisfactions and assurances, only a passive
and purely intellectual assent.

crystallize, 구체화하다

distraught, 동요된, 당황한

P.1729 – §5 And for a long time there will live on
earth those timid, fearful, and hesitant individuals who will prefer thus
to secure their religious consolations, even though, in so casting their
lot with the religions of authority, they compromise the sovereignty of
personality, debase the dignity of self-respect, and utterly surrender
the right to participate in that most thrilling and inspiring of all possible
human experiences:

the personal quest for truth, the exhilaration of facing
the perils of intellectual discovery, the determination to explore the
realities of personal religious experience, the supreme satisfaction of
experiencing the personal triumph of the actual realization of the victory
of spiritual faith over intellectual doubt as it is honestly won in the
supreme adventure of all human existence–man seeking God, for himself
and as himself, and finding him.

sovereignty of personality, 인격이 가진 주권

지성의 종교: 수동적인 동의만 요구

P.1729 – §6 The religion of the spirit means effort,
struggle, conflict, faith, determination, love, loyalty, and progress.
The religion of the mind–the theology of authority–requires little or
none of these exertions from its formal believers. Tradition is a safe
refuge and an easy path for those fearful and halfhearted souls who instinctively
shun the spirit struggles and mental uncertainties associated with those
faith voyages of daring adventure out upon the high seas of unexplored
truth in search for the farther shores of spiritual realities as they
may be discovered by the progressive human mind and experienced by the
evolving human soul.

P.1730 – §1 Pointing out each of the twenty-four
and calling them by name, Jesus said: "And now, which one of you
would prefer to take this easy path of conformity to an established and
fossilized religion, as defended by the Pharisees at Jerusalem, rather
than to suffer the difficulties and persecutions attendant upon the mission
of proclaiming a better way of salvation to men while you realize the
satisfaction of discovering for yourselves the beauties of the realities
of a living and personal experience in the eternal truths and supreme
grandeurs of the kingdom of heaven?

Are you fearful, soft, and ease-seeking?
Are you afraid to trust your future in the hands of the God of truth,
whose sons you are? Are you distrustful of the Father, whose children
you are? Will you go back to the easy path of the certainty and intellectual
settledness of the religion of traditional authority, or will you gird
yourselves to go forward with me into that uncertain and troublous future
of proclaiming the new truths of the religion of the spirit, the kingdom
of heaven in the hearts of men?"

point out, 지적하다

living, 생생한

ease-seeking, 안일을 추구하다

gird oneself, 준비하다. 띠를 단단히 매다.

P.1730 – §2 All twenty-four of his hearers rose to
their feet, intending to signify their united and loyal response to this,
one of the few emotional appeals which Jesus ever made to them, but he
raised his hand and stopped them, saying: "Go now apart by yourselves,
each man alone with the Father, and there find the unemotional answer
to my question, and having found such a true and sincere attitude of soul,
speak that answer freely and boldly to my Father and your Father, whose
infinite life of love is the very spirit of the religion we proclaim."

P.1730 – §4 As they journeyed on down the road, the
twenty-four were silent, but presently they began to talk one with another,
and by three o’clock that afternoon they could not go farther; they came
to a halt, and Peter, going up to Jesus, said: "Master, you have
spoken to us the words of life and truth. We would hear more; we beseech
you to speak to us further concerning these matters."

presently, 곧

go farther (거리, 더 멀리)

go further (더 이상 진행하다)

6. THE SECOND DISCOURSE ON RELIGION – P.1730

P.1730 – §5 And so, while they paused in the shade
of the hillside, Jesus continued to teach them regarding the religion
of the spirit, in substance saying:

P.1730 – §6 You have come out from among those of
your fellows who choose to remain satisfied with a religion of mind, who
crave security and prefer conformity. You have elected to exchange your
feelings of authoritative certainty for the assurances

P.1731 – §0 of the spirit of adventurous and progressive
faith. You have dared to protest against the grueling bondage of institutional
religion and to reject the authority of the traditions of record which
are now regarded as the word of God. Our Father did indeed speak through
Moses, Elijah, Isaiah, Amos, and Hosea, but he did not cease to minister
words of truth to the world when these prophets of old made an end of
their utterances. My Father is no respecter of races or generations in
that the word of truth is vouchsafed one age and withheld from another.
Commit not the folly of calling that divine which is wholly human, and
fail not to discern the words of truth which come not through the traditional
oracles of supposed inspiration.

religion of mind, 지적인 종교 (신학 이론)

conformity, 순응

grueling, 벅찬, 피곤하게 만드는

institutional religion, 제도적 종교

of record, 기록에 있는

선지자들이 말을 그쳤다고, 하나님이 진실의 말을 그친 것이 아니다.

no respector of person/race, 사람이나 종족을 차별하지 않는다.

vouchsafe, 허락하다, 하사하다.

oracle, 신탁, 신이 내리는 말씀

P.1731 – §1 I have called upon you to be born again,
to be born of the spirit. I have called you out of the darkness of authority
and the lethargy of tradition into the transcendent light of the realization
of the possibility of making for yourselves the greatest discovery possible
for the human soul to make–the supernal experience of finding God for
yourself, in yourself, and of yourself, and of doing all this as a fact
in your own personal experience. And so may you pass from death to life,
from the authority of tradition to the experience of knowing God; thus
will you pass from darkness to light, from a racial faith inherited to
a personal faith achieved by actual experience; and thereby will you progress
from a theology of mind handed down by your ancestors to a true religion
of spirit which shall be built up in your souls as an eternal endowment.

lethargy, 무기력 < G: lethargia

racial faith, 종족이 믿는, 물려받은 신앙

settled security, 안정된 보장을 얻으면서 영적 자유를 지불한다.

subscribe to (제안에 동의)

repugnant, 불쾌한

shame on, 에게 창피가 쏟아질지어다

discomfit, 불쾌하게 만들다

이사야 26:3, 하나님을 철석같이 믿는 자는 마음의 평화를 얻는다

P.1731 – §5 I admonish you to give up the practice
of always quoting the prophets of old and praising the heroes of Israel,
and instead aspire to become living prophets of the Most High and spiritual
heroes of the coming kingdom. To honor the God-knowing leaders of the
past may indeed be worth while, but why, in

P.1732 – §0 so doing, should you sacrifice the supreme
experience of human existence: finding God for yourselves and knowing
him in your own souls?

of old, 옛 시절의

Socrates, know yourself

Isaiah, find God yourselves

outlook, 전망

run true to 기대한 대로, 예전의 기대에 부응하여

영의 종교를 위에서 부음으로

impregnated with, 을 잉태하다

영의 종교 = 영적 체험으로 얻는 종교

P.1732 – §2 The religions of authority can only divide
men and set them in conscientious array against each other; the religion
of the spirit will progressively draw men together and cause them to become
understandingly sympathetic with one another. The religions of authority
require of men uniformity in belief, but this is impossible of realization
in the present state of the world. The religion of the spirit requires
only unity of experience–uniformity of destiny–making full allowance
for diversity of belief.

The religion of the spirit requires only uniformity
of insight, not uniformity of viewpoint and outlook. The religion of the
spirit does not demand uniformity of intellectual views, only unity of
spirit feeling. The religions of authority crystallize into lifeless creeds;
the religion of the spirit grows into the increasing joy and liberty of
ennobling deeds of loving service and merciful ministration.

conscientious, 양심적인

권의의 종교는 획일적인 신앙을 요구

영의 종교는 통일된 영 감각을 요한다.

P.1732 – §3 But watch, lest any of you look with
disdain upon the children of Abraham because they have fallen on these
evil days of traditional barrenness. Our forefathers gave themselves up
to the persistent and passionate search for God, and they found him as
no other whole race of men have ever known him since the times of Adam,
who knew much of this as he was himself a Son of God. My Father has not
failed to mark the long and untiring struggle of Israel, ever since the
days of Moses, to find God and to know God.

For weary generations the
Jews have not ceased to toil, sweat, groan, travail, and endure the sufferings
and experience the sorrows of a misunderstood and despised people, all
in order that they might come a little nearer the discovery of the truth
about God. And, notwithstanding all the failures and falterings of Israel,
our fathers progressively, from Moses to the times of Amos and Hosea,
did reveal increasingly to the whole world an ever clearer and more truthful
picture of the eternal God. And so was the way prepared for the still
greater revelation of the Father which you have been called to share.

watch, 경계하라!

disdain, 멸시하다

not failed, 놓치지 않았다

weary, 지친

travail, 산통을 겪다

falter, 비틀거리다

P.1732 – §5 You must cease to seek for the word of
God only on the pages of the olden records of theologic authority. Those
who are born of the spirit of God shall henceforth discern the word of
God regardless of whence it appears to take

P.1733 – §0 origin. Divine truth must not be discounted
because the channel of its bestowal is apparently human. Many of your
brethren have minds which accept the theory of God while they spiritually
fail to realize the presence of God. And that is just the reason why I
have so often taught you that the kingdom of heaven can best be realized
by acquiring the spiritual attitude of a sincere child. It is not the
mental immaturity of the child that I commend to you but rather the spiritual
simplicity of such an easy-believing and fully-trusting little one. It
is not so important that you should know about the fact of God as that
you should increasingly grow in the ability to feel the presence of God.

옛 기록만 뒤지지 말라.

realize, 깨닫다

어린아이처럼? 영적 미숙이 아니라 단순성

P.1733 – §1 When you once begin to find God in your
soul, presently you will begin to discover him in other men’s souls and
eventually in all the creatures and creations of a mighty universe. But
what chance does the Father have to appear as a God of supreme loyalties
and divine ideals in the souls of men who give little or no time to the
thoughtful contemplation of such eternal realities? While the mind is
not the seat of the spiritual nature, it is indeed the gateway thereto.

다른 사람의 혼에서도 하나님을 발견

gateway, 관문, 출입구

P.1733 – §2 But do not make the mistake of trying
to prove to other men that you have found God; you cannot consciously
produce such valid proof, albeit there are two positive and powerful demonstrations
of the fact that you are God-knowing, and they are:

P.1733 – §3 1. The fruits of the spirit of God showing
forth in your daily routine life.

P.1733 – §4 2. The fact that your entire life plan
furnishes positive proof that you have unreservedly risked everything
you are and have on the adventure of survival after death in the pursuit
of the hope of finding the God of eternity, whose presence you have foretasted
in time.

하나님을 발견했다는 객관적 증명은 어렵다. 그래도 다음이 보인다.

(1) 영의 열매

(2) 인생 전체

P.1733 – §6 You are my apostles, and to you religion
shall not become a theologic shelter to which you may flee in fear of
facing the rugged realities of spiritual progress and idealistic adventure;
but rather shall your religion become the fact of real experience which
testifies that God has found you, idealized, ennobled, and spiritualized
you, and that you have enlisted in the eternal adventure of finding the
God who has thus found and sonshipped you.

P.1733 – §7 And when Jesus had finished speaking,
he beckoned to Andrew and, pointing to the west toward Phoenicia, said:
"Let us be on our way."