第2篇		Paper 2
神的本质		The Nature of God
2:0.1 (33.1) 鉴于人类关于神的最高可接受概念，蕴涵在他们对于神之原初的和无限的人格本体的观念和理念之中，所以我们不妨来研究构成神灵品格之神性本质的某些特性，这或许将是有益的。对于神的本质，我们可以通过内巴顿(Nebadon)的迈克尔在其多方面的教导中、以及在他高尚肉身人世生活中所呈现的对上父的启示，来获得最佳的理解。此外，人们也可以借助把自己当作神的一个孩子，把天堂造物主尊仰为一个真实的灵性之父，借此来较好地了解神的本质。		2:0.1 (33.1) INASMUCH as man’s highest possible concept of God is embraced within the human idea and ideal of a primal and infinite personality, it is permissible, and may prove helpful, to study certain characteristics of the divine nature which constitute the character of Deity. The nature of God can best be understood by the revelation of the Father which Michael of Nebadon unfolded in his manifold teachings and in his superb mortal life in the flesh. The divine nature can also be better understood by man if he regards himself as a child of God and looks up to the Paradise Creator as a true spiritual Father.
2:0.2 (33.2) 神的本质可被作为一种至高观念的启示来加以研究，神性品格可被设想为一种无上理念的描述。但是，关于神性本质的所有启示中最富启发作用的和最具灵性教益的，则是要从拿撒勒的耶稣其虔诚生活的内涵中来寻求，包括他在达到神性全意识之前和之后的阶段。如果迈克尔的肉身生活可被看做是神对人之启示的一个背景，那么我们则可以把某些涉及神性本质的观念和理念表达为人类的文字符号，它们或可促成关于万有之父其人格本体之本质与品质的人类概念的进一步启发与统一。		2:0.2 (33.2) The nature of God can be studied in a revelation of supreme ideas, the divine character can be envisaged as a portrayal of supernal ideals, but the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity. If the incarnated life of Michael is taken as the background of the revelation of God to man, we may attempt to put in human word symbols certain ideas and ideals concerning the divine nature which may possibly contribute to a further illumination and unification of the human concept of the nature and the character of the personality of the Universal Father.
2:0.3 (33.3) 在我们试图扩展人类关于神的概念，并使之灵性化的一切努力中，我们被凡人心智之有限接受力所严重阻碍。语言的局限和资料的贫乏也是我们执行任务中的重要障碍，我们缺乏向人类有限的、凡俗的心智来描述神性价值和展现灵性意义的、可供阐明或对比的资料。所幸，凡人心智被万有之父所赠与的（思想）调整者所驻居，并被造物之子的真理之灵所充盈，这一事实使得我们扩展人类关于神之观念的努力庶几不致付诸东流。因此，仰赖于人之心灵中这些有助于扩展神之概念的神圣之灵的临在，我欣慰地担当起向人类心智进一步描述神之本质的委任。		2:0.3 (33.3) In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father and is pervaded by the Truth Spirit of the Creator Son. Depending, therefore, on the presence of these divine spirits within the heart of man for assistance in the enlargement of the concept of God, I cheerfully undertake the execution of my mandate to attempt the further portrayal of the nature of God to the mind of man.
1. 神之无限性 ^top		1. The Infinity of God ^top
2:1.1 (33.4) “论及神的无限性，我们找不到他。神的足迹是无从得知的。”“他的智慧是无可限量的，他的伟大是无法测度的。”天父临在的光辉，对于他的低级受造物来说是如此眩目，以致他似乎是“住在幽暗之中”。不只是他的想法和计划不可思议，而且“他行伟大非凡之事不计其数。”“神是伟大的，我们无法理解他，他的年岁也无法测度。”“神果真会住到地上来么？看哪，天（宇宙）和天上之天（众宇宙所组成之宇宙）也容他不下。”“他的判断何其难测，他的踪迹何其难寻！”		2:1.1 (33.4) “Touching the Infinite, we cannot find him out. The divine footsteps are not known.” “His understanding is infinite and his greatness is unsearchable.” The blinding light of the Father’s presence is such that to his lowly creatures he apparently “dwells in the thick darkness.” Not only are his thoughts and plans unsearchable, but “he does great and marvelous things without number.” “God is great; we comprehend him not, neither can the number of his years be searched out.” “Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him.” “How unsearchable are his judgments and his ways past finding out!”
2:1.2 (34.1) “只有独一的真神，即无限的天父。他也是一位可信赖的造物主。”“神圣的造物主也是万有之安排者，他是众灵魂的源头和归宿。他是一切造物的至高之魂，首要之智，和浩瀚之灵。”“这位伟大的支配者永无失误，他沐浴在威严与荣耀的光辉之中。”“造物之神永无恐惧和仇恨。他是不朽的、永恒的、自存的、神圣的和慷慨的。”“万物之宗主，他是多么纯粹美好，又是多么深邃难测 。”“无限之神的最卓越之处，在于他将自己分予人类。他是起始与终结，是一切善美意图之父。”“只要神在，万事皆有可能。永恒的造物主是万因之因。”		2:1.2 (34.1) “There is but one God, the infinite Father, who is also a faithful Creator.” “The divine Creator is also the Universal Disposer, the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and the Unlimited Spirit of all creation.” “The great Controller makes no mistakes. He is resplendent in majesty and glory.” “The Creator God is wholly devoid of fear and enmity. He is immortal, eternal, self-existent, divine, and bountiful.” “How pure and beautiful, how deep and unfathomable is the supernal Ancestor of all things!” “The Infinite is most excellent in that he imparts himself to men. He is the beginning and the end, the Father of every good and perfect purpose.” “With God all things are possible; the eternal Creator is the cause of causes.”
2:1.3 (34.2) 尽管上父其永恒和遍在的人格本体拥有无限性的惊人显现，他也是无条件地自觉于他的无限性和永恒性的。同样，他完全清楚他自身的完美性与力量。除开他的神性协调者们，他是宇宙中唯一享有完美、恰当与完善自我鉴定的存在。		2:1.3 (34.2) Notwithstanding the infinity of the stupendous manifestations of the Father’s eternal and universal personality, he is unqualifiedly self-conscious of both his infinity and eternity; likewise he knows fully his perfection and power. He is the only being in the universe, aside from his divine co-ordinates, who experiences a perfect, proper, and complete appraisal of himself.
2:1.4 (34.3) 上父持续不断地满足向他提出的不同需求，这种需求在他的主宇宙的不同部分是不时变化着的。伟大的神知晓他自身，他无限自觉于其所有完美的原初属性。神不是一个宇宙偶然因素，他也不是一个宇宙的实验家。众宇宙主权者们可能要从事冒险活动，众星座之父们可能要进行实验，众系统首脑们可能要作些实践，但万有之父从起始时就能预见终了，其神性计划和永恒意图，实际上包含了、预见了在其辽阔领域内每个宇宙中的每个世界、系统和星座中，其所有部属的一切实验和一切冒险。		2:1.4 (34.3) The Father constantly and unfailingly meets the need of the differential of demand for himself as it changes from time to time in various sections of his master universe. The great God knows and understands himself; he is infinitely self-conscious of all his primal attributes of perfection. God is not a cosmic accident; neither is he a universe experimenter. The Universe Sovereigns may engage in adventure; the Constellation Fathers may experiment; the system heads may practice; but the Universal Father sees the end from the beginning, and his divine plan and eternal purpose actually embrace and comprehend all the experiments and all the adventures of all his subordinates in every world, system, and constellation in every universe of his vast domains.
2:1.5 (34.4) 对神而言，没有事物是新奇的，没有一件宇宙事件会使他意外；他居住于永恒之循环中。他没有日子的起始和终了。对神而言，没有过去、现在或未来。任何瞬时对他而言，都是现在。他是伟大的、唯一的自有永有者。		2:1.5 (34.4) No thing is new to God, and no cosmic event ever comes as a surprise; he inhabits the circle of eternity. He is without beginning or end of days. To God there is no past, present, or future; all time is present at any given moment. He is the great and only I AM.
2:1.6 (34.5) 万有之父在他的所有方面的属性上，都是绝对和无条件地无限的。这个事实本身，便自然而然的使得他不去与有限的物质性存有和其他低级智能受造物们作任何直接个体性沟通。		2:1.6 (34.5) The Universal Father is absolutely and without qualification infinite in all his attributes; and this fact, in and of itself, automatically shuts him off from all direct personal communication with finite material beings and other lowly created intelligences.
2:1.7 (34.6) 这一情况要求对他与他的万千种类受造物之间的联系与接触，做出这样一些安排，就像已经命令的那样：首先，通过神之天堂众子的人格体们；天堂众子虽然具有完美的神性，但也常常会拥有行星各人种血肉之躯所具有的禀性，成为你们中的一员，与你们在一起；这样，可以说，神就变成了人，就像发生在迈克尔赠与过程中的情形那样，他那时既可以被称为神子，也可以被称为人子。其次，存在着众多无限之灵所属的人格体们、不同类别的天使军团和其他的天界智能存有们，他们接近低等来源的物质性受造物，并以多种多样方式照料后者，并为其服务。第三，存在着众多非人格性的神秘告诫者，即众多思想调整者，他们是来自伟大之神自身的真实赠予。神派遣他们驻居于诸如来自玉苒厦(Urantia)人类的体内，而不作任何宣告和说明。他们以无尽的数量，以来自荣耀的至高处之恩典方式降临，驻居到那些已经或行将具有知神能力的凡人之卑微心智中。		2:1.7 (34.6) And all this necessitates such arrangements for contact and communication with his manifold creatures as have been ordained, first, in the personalities of the Paradise Sons of God, who, although perfect in divinity, also often partake of the nature of the very flesh and blood of the planetary races, becoming one of you and one with you; thus, as it were, God becomes man, as occurred in the bestowal of Michael, who was called interchangeably the Son of God and the Son of Man. And second, there are the personalities of the Infinite Spirit, the various orders of the seraphic hosts and other celestial intelligences who draw near to the material beings of lowly origin and in so many ways minister to them and serve them. And third, there are the impersonal Mystery Monitors, Thought Adjusters, the actual gift of the great God himself sent to indwell such as the humans of Urantia, sent without announcement and without explanation. In endless profusion they descend from the heights of glory to grace and indwell the humble minds of those mortals who possess the capacity for God-consciousness or the potential therefor.
2:1.8 (35.1) 以这样一些方式，连同许多其他方式，以你们所未知、并且完全超乎有限受造物所能理解的方式，天堂之父情愿调降、并在其他方面改变、减低和减弱其无限性，藉以更加接近其受造子民的有限性心智。这样，通过一系列在绝对性方面依次递减的人格本体分配，无限之父得以与他的广袤宇宙中、众多领域里的各类智能存有保持着紧密的接触。		2:1.8 (35.1) In these ways and in many others, in ways unknown to you and utterly beyond finite comprehension, does the Paradise Father lovingly and willingly downstep and otherwise modify, dilute, and attenuate his infinity in order that he may be able to draw nearer the finite minds of his creature children. And so, through a series of personality distributions which are diminishingly absolute, the infinite Father is enabled to enjoy close contact with the diverse intelligences of the many realms of his far-flung universe.
2:1.9 (35.2) 神在过去、现在都是这样做的，今后也将永远这样做下去。而这丝毫无损于他的无限性、永恒性和首要性。这些事情是绝对真实的，尽管它们在理解上有些困难，或被掩盖于神秘之中，或是它们无法被诸如居住在玉苒厦(Urantia)上的受造物们所完全理解。		2:1.9 (35.2) All this he has done and now does, and evermore will continue to do, without in the least detracting from the fact and reality of his infinity, eternity, and primacy. And these things are absolutely true, notwithstanding the difficulty of their comprehension, the mystery in which they are enshrouded, or the impossibility of their being fully understood by creatures such as dwell on Urantia.
2:1.10 (35.3) 由于最先之父的计划是无限的，他的意图是永恒的，所以，任何一个有限性存有要想完全掌握或理解这些神性计划和意图，从本质上来说是不可能的。凡人只能时而在各处瞥见父的一些意图，因为这些意图被揭露出来，是与受造物扬升计划在其宇宙进展的逐个层次上的运作有关的。虽然人们不可能透彻了解“无限性”的重要意义，但无限之父却必定会完全地理解、慈爱的接受所有宇宙中其所有子民的一切有限性。		2:1.10 (35.3) Because the First Father is infinite in his plans and eternal in his purposes, it is inherently impossible for any finite being ever to grasp or comprehend these divine plans and purposes in their fullness. Mortal man can glimpse the Father’s purposes only now and then, here and there, as they are revealed in relation to the outworking of the plan of creature ascension on its successive levels of universe progression. Though man cannot encompass the significance of infinity, the infinite Father does most certainly fully comprehend and lovingly embrace all the finity of all his children in all universes.
2:1.11 (35.4) 上父的神性和永恒性是与大量更高等天堂存有们共享的。但是我们不清楚，他的无限性，以及随之而来的广泛首要性，是否也和其天堂三位一体协作同伴以外的天堂存有们共享。人格本体的无限性必然包含人格本体的所有有限性，这就导致那个确凿的真理教导：“我们生活、活动和存在于神中。”那寄居在凡人之中的、属于万有之父的纯正神灵片段，便是第一伟大本源与中心，即众父之父其无限性的一部分。		2:1.11 (35.4) Divinity and eternity the Father shares with large numbers of the higher Paradise beings, but we question whether infinity and consequent universal primacy is fully shared with any save his co-ordinate associates of the Paradise Trinity. Infinity of personality must, perforce, embrace all finitude of personality; hence the truth—literal truth—of the teaching which declares that “In Him we live and move and have our being.” That fragment of the pure Deity of the Universal Father which indwells mortal man is a part of the infinity of the First Great Source and Center, the Father of Fathers.
2. 上父的永恒完美性 ^top		2. The Father’s Eternal Perfection ^top
2:2.1 (35.5) 即使是你们的古代先知，也知道万有之父的永恒性、无始无终和循环的本质。神确实而又永恒的临在于其由众多宇宙所组成的宇宙之中。他以其绝对的崇高和永恒的伟大而居于当下。“上父在自身之中拥有生命，而这生命是一种永恒的生命。”在贯穿所有永恒的阶段中，一直是上父在“给予一切生命”。在神的完整性当中有着无限的完美性。“我是上主，我永不更易。”我们有关由众多宇宙所组成宇宙的知识不仅告诉我们，他是众光之父，而且在他对星际事务的处理中，“既没有改变，也从无改动的影子。”他“从起初便可指明末后之事。”他说：“我的筹算必立定；凡我所喜悦的，我必成就”“依据我在我圣子身上所设立的永恒目的。”所以，第一本源与中心的计划和目的，也像他自身一样，是永恒的、完美的、永无更易的。		2:2.1 (35.5) Even your olden prophets understood the eternal, never-beginning, never-ending, circular nature of the Universal Father. God is literally and eternally present in his universe of universes. He inhabits the present moment with all his absolute majesty and eternal greatness. “The Father has life in himself, and this life is eternal life.” Throughout the eternal ages it has been the Father who “gives to all life.” There is infinite perfection in the divine integrity. “I am the Lord; I change not.” Our knowledge of the universe of universes discloses not only that he is the Father of lights, but also that in his conduct of interplanetary affairs there “is no variableness neither shadow of changing.” He “declares the end from the beginning.” He says: “My counsel shall stand; I will do all my pleasures” “according to the eternal purpose which I purposed in my Son.” Thus are the plans and purposes of the First Source and Center like himself: eternal, perfect, and forever changeless.
2:2.2 (35.6) 在上父的旨意中存在着完整性所具有的终局性，及完备性所具有的完美性。“凡神所做的一切，必将永存；无所增添，无所减少。”万有之父不会对他原来充满智慧与完美的意图有所懊悔。他的计划是坚定的，他的决策是不可改变的，而他的行动则是神圣的和准确无误的。“一千年过起来，在他的眼中不过就像是昨天一样，也像是夜间的一个更次。”神性的完美性与永恒的宏伟性永远超出凡人受限心智所能完全理解的范围以外。		2:2.2 (35.6) There is finality of completeness and perfection of repleteness in the mandates of the Father. “Whatsoever God does, it shall be forever; nothing can be added to it nor anything taken from it.” The Universal Father does not repent of his original purposes of wisdom and perfection. His plans are steadfast, his counsel immutable, while his acts are divine and infallible. “A thousand years in his sight are but as yesterday when it is past and as a watch in the night.” The perfection of divinity and the magnitude of eternity are forever beyond the full grasp of the circumscribed mind of mortal man.
2:2.3 (36.1) 不变之神在执行其永恒意图过程中的反应，似可随其智能受造物态度的转变和心态的更易而有所变化；这就是说，这些反应可能会有明显的、表面上的变化；但在表面状态之下，在所有外在显现的深层，仍然潜存着永恒之神不变的意图，和永久的计划。		2:2.3 (36.1) The reactions of a changeless God, in the execution of his eternal purpose, may seem to vary in accordance with the changing attitude and the shifting minds of his created intelligences; that is, they may apparently and superficially vary; but underneath the surface and beneath all outward manifestations, there is still present the changeless purpose, the everlasting plan, of the eternal God.
2:2.4 (36.2) 在周围的众宇宙中，完美性必定是一个相对的术语，但在中央宇宙，尤其是在天堂，完美性是纯粹的；在某些情况下，它甚至是绝对的。三位一体之众多显现能改变神之完美性的外在展示，但不可能使之减弱。		2:2.4 (36.2) Out in the universes, perfection must necessarily be a relative term, but in the central universe and especially on Paradise, perfection is undiluted; in certain phases it is even absolute. Trinity manifestations vary the exhibition of the divine perfection but do not attenuate it.
2:2.5 (36.3) 神之根本的完美性并非在于一种设想的正义性，而是在于其神圣本质之善所拥有的固有完美性。他是确定的、完善的和完美的。在其正义品格的完美和美好之中，不存在任何缺欠。在所有空间世界上有生命存在物的整个计划，都集中在这样一个神圣目的上：将所有有意志受造物提升到能分享上父其天堂完美性的这个经验性天命上来。神既不是以自我中心的，也不是自我封闭的；他永不止息地将自己赠与给那些来自广袤的、由众多宇宙所组成宇宙的所有具有自我意识的受造物们。		2:2.5 (36.3) God’s primal perfection consists not in an assumed righteousness but rather in the inherent perfection of the goodness of his divine nature. He is final, complete, and perfect. There is no thing lacking in the beauty and perfection of his righteous character. And the whole scheme of living existences on the worlds of space is centered in the divine purpose of elevating all will creatures to the high destiny of the experience of sharing the Father’s Paradise perfection. God is neither self-centered nor self-contained; he never ceases to bestow himself upon all self-conscious creatures of the vast universe of universes.
2:2.6 (36.4) 神是永恒地和无限地完美的，他本身无法将不完美性当作是他自己的体验，但是，他又确实意识到所有天堂造物之子们的众进化宇宙中，所有那些奋斗中的受造物的所有不完美经历。完美之神的亲身的和富有解放性的触摸，及于所有已扬升到具有道德辨识之宇宙层次的暂存受造物们身上，庇护着他们的心灵，环绕着他们的本性。以这种方式，同时也通过神性临在的接触方式，万有之父实际上参与到整个宇宙中每一个道德存有其进化生涯中、带有不成熟性和不完美性的经历当中。		2:2.6 (36.4) God is eternally and infinitely perfect, he cannot personally know imperfection as his own experience, but he does share the consciousness of all the experience of imperfectness of all the struggling creatures of the evolutionary universes of all the Paradise Creator Sons. The personal and liberating touch of the God of perfection overshadows the hearts and encircuits the natures of all those mortal creatures who have ascended to the universe level of moral discernment. In this manner, as well as through the contacts of the divine presence, the Universal Father actually participates in the experience with immaturity and imperfection in the evolving career of every moral being of the entire universe.
2:2.7 (36.5) 人类的各种缺陷，及潜在的罪恶，不是神性本质的一部分，但是，与罪恶相关联的凡人经历，以及与此相关的所有人类关系，却必然是神在他的暂存子民中不断扩展的、自我实现过程之一部分——这些子民是负有道德责任的受造物，他们是被来自天堂的每个造物之子所创造或发展出来的。		2:2.7 (36.5) Human limitations, potential evil, are not a part of the divine nature, but mortal experience with evil and all man’s relations thereto are most certainly a part of God’s ever-expanding self-realization in the children of time—creatures of moral responsibility who have been created or evolved by every Creator Son going out from Paradise.
3. 公平与正义 ^top		3. Justice and Righteousness ^top
2:3.1 (36.6) 神是正义的，因而他是公平的。“神在他一切所行的，都是正义的。”“神说，‘凡我所行之事，没有一件是没有缘由的。’”“神的裁决是完全正确的和正义的。”万有之父所拥有的公平不会被其受造物的行动与行为所干扰，“因为在神这里没有偏心，一视同仁，毫不徇私。”		2:3.1 (36.6) God is righteous; therefore is he just. “The Lord is righteous in all his ways.” “‘I have not done without cause all that I have done,’ says the Lord.” “The judgments of the Lord are true and righteous altogether.” The justice of the Universal Father cannot be influenced by the acts and performances of his creatures, “for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts.”
2:3.2 (36.7) 想要让这样一位神更改其无可更易的天意，以使我们能够逃避其明智的自然法则与正义的灵性旨意之公平执行结果，这种幼稚的要求是多么地徒劳无益！“不要自欺；神是轻慢不得的。人种的是什么，收的也是什么。”的确，即使是在对收获恶行之果的裁决中，这种神性的公平也总是充满了仁慈。神之无限智慧是永恒的仲裁者，它决定着任何状况下所被给予的公平与仁慈的适当比例。对于恶行和蓄意背叛神的治理的最大惩罚（实际上也就是它们的必然结果），是失去作为该治下的一个臣民之资格。完全故意的罪恶其最后结果，是使其归于湮灭。总而言之，这样一些判定为有罪的个人，由于他们拥抱邪恶，而变得不再真实，最终必会毁灭其自身。然而这种受造物的实际消失，总是要等到该宇宙当前所下达的公平法令得到全面贯彻执行之后。		2:3.2 (36.7) How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! “Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap.” True, even in the justice of reaping the harvest of wrongdoing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with.
2:3.3 (37.1) 存在体的终止判决，通常是在一个或多个领域在作天命的或划时代的裁定之时做出。在像玉苒厦(Urantia)这样一个世界上，该判决会在一个行星天命的终结之时到来。存在体的终止判决，可以在这样的时候，由具有管辖权的所有法庭协同做出，从行星理事会往上经由造物之子的法庭，直至亘古常在者的审判法庭。终止命令则由超级宇宙的高等法庭，依据对作恶者所居住星球所提出之控告的完全确认而做出；在此之后，当消亡的判决由高层所确认，便通过居住并行事于超级宇宙总部的那些执法官的直接行动来实施。		2:3.3 (37.1) Cessation of existence is usually decreed at the dispensational or epochal adjudication of the realm or realms. On a world such as Urantia it comes at the end of a planetary dispensation. Cessation of existence can be decreed at such times by co-ordinate action of all tribunals of jurisdiction, extending from the planetary council up through the courts of the Creator Son to the judgment tribunals of the Ancients of Days. The mandate of dissolution originates in the higher courts of the superuniverse following an unbroken confirmation of the indictment originating on the sphere of the wrongdoer’s residence; and then, when sentence of extinction has been confirmed on high, the execution is by the direct act of those judges residential on, and operating from, the headquarters of the superuniverse.
2:3.4 (37.2) 当该判决最后被核准，被认定有罪的存有便立刻变得好像不曾存在过一样。这种命运不存在复活的机会；该判决是永久而永恒的。这个本体的各种生命能量要素则经时空转换而被分解，而成为它们所来自的宇宙潜能。至于邪恶者的人格本体，由于该受造物没能做出那些确保永生的选择和最后决定，它将被剥夺拥有下一个持久生命载具的权利。当与该人格本体相伴的心智持续地坚持邪恶，而使其自身完全地陷入罪恶之中，则在其生命终止之后，在其从宇宙中消亡之后，这样一个被隔离的人格本体便被吸收入造物的超灵之中，成为至高存在者之进化经历的一部分。它永不会再以人格体面目出现，它的本体便变得好像从来不曾存在过一样。如果这是一个由调整者驻居过的人格本体，那么它的经验性灵性价值将继续存活于仍然继续生存的调整者之中。		2:3.4 (37.2) When this sentence is finally confirmed, the sin-identified being instantly becomes as though he had not been. There is no resurrection from such a fate; it is everlasting and eternal. The living energy factors of identity are resolved by the transformations of time and the metamorphoses of space into the cosmic potentials whence they once emerged. As for the personality of the iniquitous one, it is deprived of a continuing life vehicle by the creature’s failure to make those choices and final decisions which would have assured eternal life. When the continued embrace of sin by the associated mind culminates in complete self-identification with iniquity, then upon the cessation of life, upon cosmic dissolution, such an isolated personality is absorbed into the oversoul of creation, becoming a part of the evolving experience of the Supreme Being. Never again does it appear as a personality; its identity becomes as though it had never been. In the case of an Adjuster-indwelt personality, the experiential spirit values survive in the reality of the continuing Adjuster.
2:3.5 (37.3) 在实相不同真实层次间的任何宇宙竞赛中，较高层次的人格体最终将战胜较低层次的人格体。这种宇宙纷争的不可避免的结果是注定的，因为有意志受造物的神性品级，等同于它的实相或现实性等级。纯粹的恶行，彻底的过失，蓄意的罪恶，和全然的罪孽，是注定要自取灭亡的。这种宇宙性非现实的态度能够存在于宇宙之中，只是由于拥有正义裁定的宇宙法庭在做出公正裁决和寻求公平途径这期间里的短暂性仁慈宽恕。		2:3.5 (37.3) In any universe contest between actual levels of reality, the personality of the higher level will ultimately triumph over the personality of the lower level. This inevitable outcome of universe controversy is inherent in the fact that divinity of quality equals the degree of reality or actuality of any will creature. Undiluted evil, complete error, willful sin, and unmitigated iniquity are inherently and automatically suicidal. Such attitudes of cosmic unreality can survive in the universe only because of transient mercy-tolerance pending the action of the justice-determining and fairness-finding mechanisms of the universe tribunals of righteous adjudication.
2:3.6 (37.4) 众地方宇宙中的造物之子们的统治，也是创造活动和灵性化活动之一。这些圣子献身于循序渐进性凡人扬升之天堂计划的有效执行，献身于反叛者和错误思想者的改过自新。但是，当所有这些富有爱心的努力最终而永远地被排拒，则最终的消亡命令将由亘古常在者管辖下的队伍所执行。		2:3.6 (37.4) The rule of the Creator Sons in the local universes is one of creation and spiritualization. These Sons devote themselves to the effective execution of the Paradise plan of progressive mortal ascension, to the rehabilitation of rebels and wrong thinkers, but when all such loving efforts are finally and forever rejected, the final decree of dissolution is executed by forces acting under the jurisdiction of the Ancients of Days.
4. 神的仁慈 ^top		4. The Divine Mercy ^top
2:4.1 (38.1) 仁慈即是被智慧所调和的公平，这种智慧出自于对有限受造物们天然弱点和环境障碍所拥有的完美了解和全面认识。 “我们的神是充满怜悯的，是宽厚的、能长期忍耐的，是富有慈心的。”所以，“凡呼求上主的人都必得救”“因为他将广行赦免。”“上主之仁慈是从亘古直到永远的。”是的，“他的仁慈永远长存。”“我是在地上施行慈爱、公平与正义之主，因为我乐此不疲。”“我不愿意使世人受苦，让世人悲伤”因为我是“仁慈的父，和赐一切安慰之神。”		2:4.1 (38.1) Mercy is simply justice tempered by that wisdom which grows out of perfection of knowledge and the full recognition of the natural weaknesses and environmental handicaps of finite creatures. “Our God is full of compassion, gracious, long-suffering, and plenteous in mercy.” Therefore “whosoever calls upon the Lord shall be saved,” “for he will abundantly pardon.” “The mercy of the Lord is from everlasting to everlasting”; yes, “his mercy endures forever.” “I am the Lord who executes loving-kindness, judgment, and righteousness in the earth, for in these things I delight.” “I do not afflict willingly nor grieve the children of men,” for I am “the Father of mercies and the God of all comfort.”
2:4.2 (38.2) 神是本性慈爱的，天然怜悯的，永远仁慈的。从没有必要向上父施加任何影响以唤起他的慈爱。受造物的需要，本身便已完全充分保证了上父温柔怜悯与救赎恩典的全然流动。由于神知道他孩子们的一切，所以他很容易宽恕他们。一个人越是理解他的邻居，就越是容易宽恕他，甚至去热爱他们。		2:4.2 (38.2) God is inherently kind, naturally compassionate, and everlastingly merciful. And never is it necessary that any influence be brought to bear upon the Father to call forth his loving-kindness. The creature’s need is wholly sufficient to insure the full flow of the Father’s tender mercies and his saving grace. Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.
2:4.3 (38.3) 唯有无限智慧的辨识能力，才使得正义之神能在同一时间、在任一特定宇宙境况中施行公平和仁慈。天父永远不会因各种对其宇宙子民的冲突态度而不知所措；神从不是一个态度对抗的受害者。神的全知性会准确无误地指导他的自由意志选定其宇宙行为，这会完美的、同时的、同等的满足所有其神性特质与其永恒本质所拥有的无限品质的各种要求。		2:4.3 (38.3) Only the discernment of infinite wisdom enables a righteous God to minister justice and mercy at the same time and in any given universe situation. The heavenly Father is never torn by conflicting attitudes towards his universe children; God is never a victim of attitudinal antagonisms. God’s all-knowingness unfailingly directs his free will in the choosing of that universe conduct which perfectly, simultaneously, and equally satisfies the demands of all his divine attributes and the infinite qualities of his eternal nature.
2:4.4 (38.4) 仁慈是善良和爱心之自然而又必然的产物。慈爱之父的善良天性，必然导致把他的仁慈明智地施给其宇宙子民每个团体中的每个成员。永恒的公平和神圣的仁慈合在一起，构成了人类经验中被称为公正那样的事物。		2:4.4 (38.4) Mercy is the natural and inevitable offspring of goodness and love. The good nature of a loving Father could not possibly withhold the wise ministry of mercy to each member of every group of his universe children. Eternal justice and divine mercy together constitute what in human experience would be called fairness.
2:4.5 (38.5) 神的仁慈代表在完美与不完美的宇宙层次之间施以调节的公正手段。仁慈是适应于进化中的有限世界各种境况的至高性公平，也是被改造以满足处于时间中的子民们最高利益和宇宙福祉的永恒性正义而做出的协调。仁慈不是一种对公平的违背，恰恰相反，它是当至高的公平被公正地施加于各进化宇宙中的从属灵性存有和物质性受造物时，对这种公平要求所做出的一种富有理解力的诠释。仁慈就是天堂三位一体明智地和慈爱地加于时空世界多样智能存有身上的公平，因为它是通过神性智慧得以构想，通过万有之父和其协同创造者们的全知心智与独立自由意志得以确定的。		2:4.5 (38.5) Divine mercy represents a fairness technique of adjustment between the universe levels of perfection and imperfection. Mercy is the justice of Supremacy adapted to the situations of the evolving finite, the righteousness of eternity modified to meet the highest interests and universe welfare of the children of time. Mercy is not a contravention of justice but rather an understanding interpretation of the demands of supreme justice as it is fairly applied to the subordinate spiritual beings and to the material creatures of the evolving universes. Mercy is the justice of the Paradise Trinity wisely and lovingly visited upon the manifold intelligences of the creations of time and space as it is formulated by divine wisdom and determined by the all-knowing mind and the sovereign free will of the Universal Father and all his associated Creators.
5. 神之爱 ^top		5. The Love of God ^top
2:5.1 (38.6) “神就是爱”；因此，他自身对宇宙众事务的唯一态度，永远是一种神性慈爱的反应。上父是这样地钟爱着我们，以致把他的生命赠与我们。“他让太阳出来普照善人与恶人，也让甘雨洒向正义与不义之人。”		2:5.1 (38.6) “God is love”; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection. The Father loves us sufficiently to bestow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.”
2:5.2 (39.1) 认为神因其众子的献身、或是其低级受造物的祷告而被哄着去爱他子民的观念是错误的，“因为上父本身爱着你们”。正是出于这种父爱感情，神派遣那些奇妙的调整者们内驻到人们的心智中。神之爱是遍在的，“无论谁都会获得。”他愿“拯救所有的人，让他们获知真理。”他“不愿意任何人被毁灭。”		2:5.2 (39.1) It is wrong to think of God as being coaxed into loving his children because of the sacrifices of his Sons or the intercession of his subordinate creatures, “for the Father himself loves you.” It is in response to this paternal affection that God sends the marvelous Adjusters to indwell the minds of men. God’s love is universal; “whosoever will may come.” He would “have all men be saved by coming into the knowledge of the truth.” He is “not willing that any should perish.”
2:5.3 (39.2) 造物者们从最先起，就试图把人类从其愚蠢违反神之律法的灾难性结果中拯救出来。神之爱在本质上是一种父性之慈爱，因此，他确实有时“为了我们自己的益处而管教我们，如此我们会成为其圣洁性的分担者。”甚至当你经受严峻考验之时，也不要忘记，“在我们的苦难中，他和我们同受苦难。”		2:5.3 (39.2) The Creators are the very first to attempt to save man from the disastrous results of his foolish transgression of the divine laws. God’s love is by nature a fatherly affection; therefore does he sometimes “chasten us for our own profit, that we may be partakers of his holiness.” Even during your fiery trials remember that “in all our afflictions he is afflicted with us.”
2:5.4 (39.3) 神对罪人有着神性的宽容。当反叛者回到正义之中，他们会被仁慈地接纳，“因为我们的神会广行赦免。”“我因自己的缘故抹去你们的过犯我将不再记得你们的罪恶。”“看看神把怎样的爱给予了我们，我们应该被称作神的子辈。”		2:5.4 (39.3) God is divinely kind to sinners. When rebels return to righteousness, they are mercifully received, “for our God will abundantly pardon.” “I am he who blots out your transgressions for my own sake, and I will not remember your sins.” “Behold what manner of love the Father has bestowed upon us that we should be called the sons of God.”
2:5.5 (39.4) 说到最后，神之美德的最大证明，也是我们热爱他的至高理由，是上父派驻到我们当中的礼物——那如此耐心地等待着终有一刻会和你彼此永恒地合而为一之思想调整者。虽然你不可能通过探求而找到神，但只要你遵从内驻之灵的指引，你将被正确无误地引导，一步一步地，一生一生地，通过一个接一个的宇宙，跨越一个接一个的世代，直到你最终站到万有之父天堂人格本体的面前。		2:5.5 (39.4) After all, the greatest evidence of the goodness of God and the supreme reason for loving him is the indwelling gift of the Father—the Adjuster who so patiently awaits the hour when you both shall be eternally made one. Though you cannot find God by searching, if you will submit to the leading of the indwelling spirit, you will be unerringly guided, step by step, life by life, through universe upon universe, and age by age, until you finally stand in the presence of the Paradise personality of the Universal Father.
2:5.6 (39.5) 因为人性的局限，和你们物质性造物的障碍，使你们不可能看到神，因而就不崇敬神，这是多么地没有道理！在你和神之间，确实存在一个极大的距离（物理空间）有待跨越。类似地，也有一个巨大的灵性差异之鸿沟需要度越；但是，尽管所有这些从物理上和灵性上将你和神的天堂亲身临在分开，请你驻足沉思一下神驻居在你之内这样一个庄严的事实吧。他已经用他自己的方式，弥合了鸿沟。他已派遣了他自身，他的灵，去居住到你之内，在你继续你的永恒宇宙生涯中，去与你一同跋涉。		2:5.6 (39.5) How unreasonable that you should not worship God because the limitations of human nature and the handicaps of your material creation make it impossible for you to see him. Between you and God there is a tremendous distance (physical space) to be traversed. There likewise exists a great gulf of spiritual differential which must be bridged; but notwithstanding all that physically and spiritually separates you from the Paradise personal presence of God, stop and ponder the solemn fact that God lives within you; he has in his own way already bridged the gulf. He has sent of himself, his spirit, to live in you and to toil with you as you pursue your eternal universe career.
2:5.7 (39.6) 我觉得，对于一个如此伟大而同时又那样慈爱地献身于其低级受造物们的提升照管之神，应当是很轻松愉快去崇敬的。我对于一位在造物方面如此有影响力并能将其掌控的神，会自然加以热爱的，何况他又以如此完美的美德和信实的慈爱而一直庇护着我们。我觉得，即使神不是这样伟大和有力，只要他是这样的和蔼与仁慈，我也会同样地热爱他。我们都热爱上父，不仅在于认识到其惊人的属性，更多是因其本质。		2:5.7 (39.6) I find it easy and pleasant to worship one who is so great and at the same time so affectionately devoted to the uplifting ministry of his lowly creatures. I naturally love one who is so powerful in creation and in the control thereof, and yet who is so perfect in goodness and so faithful in the loving-kindness which constantly overshadows us. I think I would love God just as much if he were not so great and powerful, as long as he is so good and merciful. We all love the Father more because of his nature than in recognition of his amazing attributes.
2:5.8 (39.7) 当我观察造物之子们与其从属管理者们，如此英勇地与各空间宇宙进化中随时存在的、各种各样的困难作斗争时，我会发现我对这些各宇宙的较小支配者们怀有一种伟大的、深切的感情。无论如何，我想，我们大家，包括各个领域的暂存生命在内，都热爱万有之父和所有其他存有，无论是神性的或人性的，因为我们会看出，这些人格体们也在真切地爱着我们。爱的体验在很大程度上，是对被爱体验的一种直接回应。当知道神在爱着我，我应当继续全心爱他，纵然他被剥夺了其包含了所有至高性、终极性与绝对性之属性。		2:5.8 (39.7) When I observe the Creator Sons and their subordinate administrators struggling so valiantly with the manifold difficulties of time inherent in the evolution of the universes of space, I discover that I bear these lesser rulers of the universes a great and profound affection. After all, I think we all, including the mortals of the realms, love the Universal Father and all other beings, divine or human, because we discern that these personalities truly love us. The experience of loving is very much a direct response to the experience of being loved. Knowing that God loves me, I should continue to love him supremely, even though he were divested of all his attributes of supremacy, ultimacy, and absoluteness.
2:5.9 (40.1) 上父的爱不止是当前沐浴着我们，而且是贯穿于永恒世代的无尽循环之中。当你深切领略天父爱的本性，你只会由此产生唯一一种合理的、自然的人格反应：你将会越来越深地爱着你的创造者；你将对神产生一种类似于孩子对其世间父亲的感情；因为正像一个父亲，一个真正的、真实的父亲疼爱他的孩子，万有之父也是那样爱着他所创造出来的所有儿女，并且永远地为他们谋求福祉。		2:5.9 (40.1) The Father’s love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker; you will yield to God an affection analogous to that given by a child to an earthly parent; for, as a father, a real father, a true father, loves his children, so the Universal Father loves and forever seeks the welfare of his created sons and daughters.
2:5.10 (40.2) 但是，神之爱是一种理智的、富有远见的父爱。神性之爱是与神性智慧，以及万有之父完美本质的所有其他无限特性结合在一起而起作用的。神就是爱，但爱并不等同于神。对于暂存生灵来说，神性之爱的最伟大显现，可在思想调整者的赠与中被观察到，但是，你们有关上父之爱的最伟大启示，则是在他儿子迈克尔的赠与生活中被看到，那时他在地球上过着理想的灵性生活。正是内驻的调整者，把神之爱个体化到到每一个人的灵魂中。		2:5.10 (40.2) But the love of God is an intelligent and farseeing parental affection. The divine love functions in unified association with divine wisdom and all other infinite characteristics of the perfect nature of the Universal Father. God is love, but love is not God. The greatest manifestation of the divine love for mortal beings is observed in the bestowal of the Thought Adjusters, but your greatest revelation of the Father’s love is seen in the bestowal life of his Son Michael as he lived on earth the ideal spiritual life. It is the indwelling Adjuster who individualizes the love of God to each human soul.
2:5.11 (40.3) 当我不时被迫使用人类文字符号爱这个词来描述天父对他的宇宙子民的神圣感情时，我几乎是处在痛苦之中。爱这个字眼，虽然它确实包含着有关尊敬和奉献的凡人关系之人类最高概念，但是，它也常常被用来过多指称人类某种关系，这种关系全无品位，绝对不适合通过任何也被用来描述永活之神对其宇宙受造物之无比深情的词语而被知晓！我无法运用一些更高尚和更专门的术语，来向人们的心智转达天堂之父神圣感情之真切本质和精美要义，这真是一件很不幸的事！		2:5.11 (40.3) At times I am almost pained to be compelled to portray the divine affection of the heavenly Father for his universe children by the employment of the human word symbol love. This term, even though it does connote man’s highest concept of the mortal relations of respect and devotion, is so frequently designative of so much of human relationship that is wholly ignoble and utterly unfit to be known by any word which is also used to indicate the matchless affection of the living God for his universe creatures! How unfortunate that I cannot make use of some supernal and exclusive term which would convey to the mind of man the true nature and exquisitely beautiful significance of the divine affection of the Paradise Father.
2:5.12 (40.4) 当人类无视于人格之神的爱，神之王国便成为单纯的善之王国。虽然有着神性本质的无限统一性，但爱是神与其受造物的亲身交往中最为突出的一个特征。		2:5.12 (40.4) When man loses sight of the love of a personal God, the kingdom of God becomes merely the kingdom of good. Notwithstanding the infinite unity of the divine nature, love is the dominant characteristic of all God’s personal dealings with his creatures.
6. 神之善 ^top		6. The Goodness of God ^top
2:6.1 (40.5) 在物质宇宙中，我们能够看到神圣之美。在智性世界中，我们能够辨出永恒之真，但神之善只有在个人宗教体验的灵性世界中，才能被发现。就宗教之真实本质而言，它是对神之善的信仰与信赖。在哲学上，神可以是伟大的和绝对的，在某种程度上，甚至是智性的和具有人格的，但在宗教上，神也必须是有道德的；他必须是善的。人也许惧怕一位伟大的神，但他只会对一位善神表示信赖和热爱。神的这种善性，是神之人格本体的一个组成部分，而这种善性的充分显示，只能出现于神之忠信子辈的个人宗教体验中。		2:6.1 (40.5) In the physical universe we may see the divine beauty, in the intellectual world we may discern eternal truth, but the goodness of God is found only in the spiritual world of personal religious experience. In its true essence, religion is a faith-trust in the goodness of God. God could be great and absolute, somehow even intelligent and personal, in philosophy, but in religion God must also be moral; he must be good. Man might fear a great God, but he trusts and loves only a good God. This goodness of God is a part of the personality of God, and its full revelation appears only in the personal religious experience of the believing sons of God.
2:6.2 (40.6) 宗教意味着具有灵性本质的超世界了解到人类世界的根本需求，并做出回应。进化性宗教可能会变得合乎道德，但只有受启性宗教才会变得真正在灵性上富有道德。古代观念中的神，是一位以君王式道德为主导的神灵，这个观念被耶稣推进到拥有亲子关系的亲密家庭道德那种亲切感人层次。在凡人体验中，再没有比这更为温情和美好的事物了。		2:6.2 (40.6) Religion implies that the superworld of spirit nature is cognizant of, and responsive to, the fundamental needs of the human world. Evolutionary religion may become ethical, but only revealed religion becomes truly and spiritually moral. The olden concept that God is a Deity dominated by kingly morality was upstepped by Jesus to that affectionately touching level of intimate family morality of the parent-child relationship, than which there is none more tender and beautiful in mortal experience.
2:6.3 (41.1) “神之善所具有的丰盛会引导犯错之人悔改。”“各样美善恩赐与各样完美赏赐都是从众光之父那里降下来的。”“神是善的；他是人类灵魂之永恒庇护者。”“上主神是仁慈的和宽厚的。他是能长期忍耐的，他富有善与真。”“去体验和感知神的善性吧！相信他的人必将得福。”“上主是仁慈宽厚、富于同情怜悯的。他是救赎之神。”“他会治愈心碎之人，抚慰灵魂之创伤。他是人类的全能施恩者。”		2:6.3 (41.1) The “richness of the goodness of God leads erring man to repentance.” “Every good gift and every perfect gift comes down from the Father of lights.” “God is good; he is the eternal refuge of the souls of men.” “The Lord God is merciful and gracious. He is long-suffering and abundant in goodness and truth.” “Taste and see that the Lord is good! Blessed is the man who trusts him.” “The Lord is gracious and full of compassion. He is the God of salvation.” “He heals the brokenhearted and binds up the wounds of the soul. He is man’s all-powerful benefactor.”
2:6.4 (41.2) 把神看作一个君王与裁决者的观念，虽然能够促成一个高度的道德标准和造就一个遵纪守法的人群，但却给单个的信仰者对自身在暂存和永恒状态下的处境，带来一个可悲的不安全感。晚期的希伯来先知声称神是以色列人之父。耶稣则揭示神是每个人的父亲。神的整个世间概念被耶稣的生活非凡的照亮了。无私是父爱所固有的秉性。神不是像一个父亲、而是作为一个父亲那样慈爱。他是每一个宇宙人格的天堂之父。		2:6.4 (41.2) The concept of God as a king-judge, although it fostered a high moral standard and created a law-respecting people as a group, left the individual believer in a sad position of insecurity respecting his status in time and in eternity. The later Hebrew prophets proclaimed God to be a Father to Israel; Jesus revealed God as the Father of each human being. The entire mortal concept of God is transcendently illuminated by the life of Jesus. Selflessness is inherent in parental love. God loves not like a father, but as a father. He is the Paradise Father of every universe personality.
2:6.5 (41.3) 正义意味着神是宇宙道德法则之源。真理使神展现为一个启示者，一个导师。而慈爱则给予和渴望感情，追求能谅解的亲情，就像存在于亲子之间的那种关系。正义或许是神的思想，而慈爱则是一个父亲的态度。有一种错误的推断，认为神之正义是和天父之无私慈爱不相容的，它假定了神灵本质中统一性的缺失，这直接导致了赎罪教义的创设，而后者是对神之统一性和自由意志性的一种哲学上的攻击。		2:6.5 (41.3) Righteousness implies that God is the source of the moral law of the universe. Truth exhibits God as a revealer, as a teacher. But love gives and craves affection, seeks understanding fellowship such as exists between parent and child. Righteousness may be the divine thought, but love is a father’s attitude. The erroneous supposition that the righteousness of God was irreconcilable with the selfless love of the heavenly Father, presupposed absence of unity in the nature of Deity and led directly to the elaboration of the atonement doctrine, which is a philosophic assault upon both the unity and the free-willness of God.
2:6.6 (41.4) 天父充满深情，他的灵内驻于其地上的孩子们之中，他不是一个分裂的人格——一面是铁面无私，一面是仁慈宽厚——也并不需要有一个中间调解者以确保上父的欢心或者宽恕。神之正义并不是以严格惩罚性的公平为主导；而神作为一个父亲，胜过他作为一个裁决者。		2:6.6 (41.4) The affectionate heavenly Father, whose spirit indwells his children on earth, is not a divided personality—one of justice and one of mercy—neither does it require a mediator to secure the Father’s favor or forgiveness. Divine righteousness is not dominated by strict retributive justice; God as a father transcends God as a judge.
2:6.7 (41.5) 神从不会愤怒，报复或生气。诚然，智慧确实会时常使他的慈爱受到抑制，同时公平会使其不被理睬的仁慈受到约束。他的正义慈爱不得不被展现为对罪恶的同等憎恶。神不是一个前后矛盾的人格本体，神的统一性是完美的。在天堂三位一体中，有着一种绝对的统一性，虽然有神之协同者的永恒本体存在着。		2:6.7 (41.5) God is never wrathful, vengeful, or angry. It is true that wisdom does often restrain his love, while justice conditions his rejected mercy. His love of righteousness cannot help being exhibited as equal hatred for sin. The Father is not an inconsistent personality; the divine unity is perfect. In the Paradise Trinity there is absolute unity despite the eternal identities of the co-ordinates of God.
2:6.8 (41.6) 神热爱着罪者，而憎恨着罪恶：这样一个陈述从哲学上说是真实的，但神是一个超越性的人格本体，而人格们只能热爱和憎恨其他人格们。罪恶不是一个人格。神爱着罪者，因为他是一个人格实相（具有永恒的可能性），但针对罪恶，神并不表现其自身态度，因为罪恶并不是一种灵性实相；它不具有人格性；因而，只有神之公平才来理会它的存在。神之爱会拯救罪者，神之律法会摧毁罪恶。如果一个有罪者最终使自己完全认同于罪恶，那么神性本质对其态度将明显地改变。本来，该暂存心智也可以完全使自己认同于内驻的灵性调整者。这样一个与罪恶认同的凡人，之后将会在本质上变得完全非灵性（因此从自身来看变得不真实），最终会经历其存在的消亡。受造物本质的非真实性，乃至其不完美性，在逐步真实与渐趋灵性的宇宙中，是不可能永远存在的。		2:6.8 (41.6) God loves the sinner and hates the sin: such a statement is true philosophically, but God is a transcendent personality, and persons can only love and hate other persons. Sin is not a person. God loves the sinner because he is a personality reality (potentially eternal), while towards sin God strikes no personal attitude, for sin is not a spiritual reality; it is not personal; therefore does only the justice of God take cognizance of its existence. The love of God saves the sinner; the law of God destroys the sin. This attitude of the divine nature would apparently change if the sinner finally identified himself wholly with sin just as the same mortal mind may also fully identify itself with the indwelling spirit Adjuster. Such a sin-identified mortal would then become wholly unspiritual in nature (and therefore personally unreal) and would experience eventual extinction of being. Unreality, even incompleteness of creature nature, cannot exist forever in a progressingly real and increasingly spiritual universe.
2:6.9 (42.1) 面对人格体世界，神被认定是一个充满慈爱的人格；而对灵性世界，他是一种具有人格性的爱。在宗教体验中，他兼是二者。爱与神之决断性意志原是一体。而神之善，则是神之自由意志的根基，也就是慈爱，展现仁慈，体现耐心和给予宽恕的普遍趋向。		2:6.9 (42.1) Facing the world of personality, God is discovered to be a loving person; facing the spiritual world, he is a personal love; in religious experience he is both. Love identifies the volitional will of God. The goodness of God rests at the bottom of the divine free-willness—the universal tendency to love, show mercy, manifest patience, and minister forgiveness.
7. 神之真与美 ^top		7. Divine Truth and Beauty ^top
2:7.1 (42.2) 所有有限者的知识和受造物的理解，都是相对的。即使是从很高来源收集的信息和情报，也只是相对地完备，局部地精确，和个别地真实。		2:7.1 (42.2) All finite knowledge and creature understanding are relative. Information and intelligence, gleaned from even high sources, is only relatively complete, locally accurate, and personally true.
2:7.2 (42.3) 各种物理事实是千篇一律的，但真理在宇宙哲学中，则是一个鲜活而多变的因素。进化的人格体们在他们的交流中只是部分地明智和相对地正确。他们只能在他们的个人经验所能延及的范围内肯定某件事情。在一个地方显得完全真实的事情，在造物的另一部分也许只是相对地真实。		2:7.2 (42.3) Physical facts are fairly uniform, but truth is a living and flexible factor in the philosophy of the universe. Evolving personalities are only partially wise and relatively true in their communications. They can be certain only as far as their personal experience extends. That which apparently may be wholly true in one place may be only relatively true in another segment of creation.
2:7.3 (42.4) 神之真理、即终极真理，是统一和普遍的，但是被来自不同星球的众多个体所讲述的灵性事物的故事，则可能时常在细节上有所变化，这是由于其知识完备程度和个人经验的丰富程度，以及这种经验的长度和范围方面的相对性所导致。第一本源与中心的律法和法令，思想和态度，则是永恒地、无限地、普遍地正确；与此同时，它们对于每一个宇宙、每一个系统和每一个世界、每一个智能受造物的应用与调整，则要依照于造物之子们在其各自相应宇宙中运作时所采取的计划与方法，也要协调于无限之灵和所有其他相关天界人格体们所实施的局部计划和步骤。		2:7.3 (42.4) Divine truth, final truth, is uniform and universal, but the story of things spiritual, as it is told by numerous individuals hailing from various spheres, may sometimes vary in details owing to this relativity in the completeness of knowledge and in the repleteness of personal experience as well as in the length and extent of that experience. While the laws and decrees, the thoughts and attitudes, of the First Great Source and Center are eternally, infinitely, and universally true; at the same time, their application to, and adjustment for, every universe, system, world, and created intelligence, are in accordance with the plans and technique of the Creator Sons as they function in their respective universes, as well as in harmony with the local plans and procedures of the Infinite Spirit and of all other associated celestial personalities.
2:7.4 (42.5) 唯物主义的伪科学会把暂存之人宣判为宇宙中的弃儿。这种片面知识从潜在上说是邪恶的；它是一种由善与恶共同组成的知识。真理是美好的，因为它既是充实的，又是匀称的。当人类追求真理时，他就是在追求神性上的真实。		2:7.4 (42.5) The false science of materialism would sentence mortal man to become an outcast in the universe. Such partial knowledge is potentially evil; it is knowledge composed of both good and evil. Truth is beautiful because it is both replete and symmetrical. When man searches for truth, he pursues the divinely real.
2:7.5 (42.6) 当哲学家们被误导而进入一个抽象的谬误，当他们集中注意于实相的一个方面，继而宣称这样一个孤立的方面就是全部的真理时，他们犯了一个最严重的错误。聪明的哲学家总是寻求一种创造性的设计，它总是作为所有宇宙现象的后盾，而又先存于所有这些现象。创造者的思想肯定要先于创造性的行为。		2:7.5 (42.6) Philosophers commit their gravest error when they are misled into the fallacy of abstraction, the practice of focusing the attention upon one aspect of reality and then of pronouncing such an isolated aspect to be the whole truth. The wise philosopher will always look for the creative design which is behind, and pre-existent to, all universe phenomena. The creator thought invariably precedes creative action.
2:7.6 (42.7) 智性的自我意识能够发现真理之美，其灵性的品质，这不但借助于其诸般观念在哲学上的一致性，而且，更可靠和更切实地，是通过永存的真理之灵准确无误的响应。幸福总是紧随着对真理的认识而产生，因为它能够被实践出来；它能够被体验到。失望和悲哀总是紧随着错误而出现，因为后者不是一种实相，它无法在体验中得以实现。神之真理因其灵性特色而被众所周知。		2:7.6 (42.7) Intellectual self-consciousness can discover the beauty of truth, its spiritual quality, not only by the philosophic consistency of its concepts, but more certainly and surely by the unerring response of the ever-present Spirit of Truth. Happiness ensues from the recognition of truth because it can be acted out; it can be lived. Disappointment and sorrow attend upon error because, not being a reality, it cannot be realized in experience. Divine truth is best known by its spiritual flavor.
2:7.7 (42.8) 永恒的追求是为了统一性，为了神性之协调一致。广袤的物理宇宙在天堂岛之内得以协调一致；智性宇宙在心智之神，即共同行动者之内得以协调一致；灵性宇宙则在永恒之子人格本体之内得以协调一致。但是时空世界中孤立的凡人，则通过内驻的思想调整者与万有之父之间的直接关联，在上父之内得以协调一致。人类的调整者是神的一个片段，它永远地追求着神性的统一；它在第一本源与中心的天堂神灵之内，并与之相协调一致。		2:7.7 (42.8) The eternal quest is for unification, for divine coherence. The far-flung physical universe coheres in the Isle of Paradise; the intellectual universe coheres in the God of mind, the Conjoint Actor; the spiritual universe is coherent in the personality of the Eternal Son. But the isolated mortal of time and space coheres in God the Father through the direct relationship between the indwelling Thought Adjuster and the Universal Father. Man’s Adjuster is a fragment of God and everlastingly seeks for divine unification; it coheres with, and in, the Paradise Deity of the First Source and Center.
2:7.8 (43.1) 对至高之美的洞察，就是对实相的发现与综合：对永恒真理中神性之善的洞察，那便是终极之美。甚至人类艺术的魅力，也在于其和谐统一性。		2:7.8 (43.1) The discernment of supreme beauty is the discovery and integration of reality: The discernment of the divine goodness in the eternal truth, that is ultimate beauty. Even the charm of human art consists in the harmony of its unity.
2:7.9 (43.2) 希伯来教的重大错误，便在于它未能把神之善性与科学的事实之真和艺术的动人之美联系在一起。随着文明的推进，由于宗教持续地追求同一不明智进程，在其中过分强调神之善性，到对真之相对排斥与对美之忽略，因而对某些类型的人来说，出现了一种愈益增强的倾向，去远离孤立之善性这种抽象而分裂的概念。现代宗教过分强调的孤立道德观，未能取得很多二十世纪人士的投身和信奉。如果它能在除去道德训条之外，也能一并考虑到科学之真、哲学之真以及灵性体验之真，考虑到物质造物之美、智性艺术之魅力和真诚品格成就之高尚，那么它将会自我复兴。		2:7.9 (43.2) The great mistake of the Hebrew religion was its failure to associate the goodness of God with the factual truths of science and the appealing beauty of art. As civilization progressed, and since religion continued to pursue the same unwise course of overemphasizing the goodness of God to the relative exclusion of truth and neglect of beauty, there developed an increasing tendency for certain types of men to turn away from the abstract and dissociated concept of isolated goodness. The overstressed and isolated morality of modern religion, which fails to hold the devotion and loyalty of many twentieth-century men, would rehabilitate itself if, in addition to its moral mandates, it would give equal consideration to the truths of science, philosophy, and spiritual experience, and to the beauties of the physical creation, the charm of intellectual art, and the grandeur of genuine character achievement.
2:7.10 (43.3) 当代宗教的挑战是对于那些深具灵性洞察力、目光长远而高瞻远瞩的男女们，他们将敢于构建一个崭新而富有吸引力的哲学，使之能够体现具备宇宙之真，世界之美和神性之善的、扩展的、具有精巧综合性的各种现代概念。这样一种崭新而正义的道德观，将吸引人类心智中一切善的东西，并将挑战人的灵魂中之最好的东西。真、美和善是神性的实相，当人类上升到灵性生活级别时，这些永恒者的至高品质会在神之内变得越来越协调统一，而神便是爱。		2:7.10 (43.3) The religious challenge of this age is to those farseeing and forward-looking men and women of spiritual insight who will dare to construct a new and appealing philosophy of living out of the enlarged and exquisitely integrated modern concepts of cosmic truth, universe beauty, and divine goodness. Such a new and righteous vision of morality will attract all that is good in the mind of man and challenge that which is best in the human soul. Truth, beauty, and goodness are divine realities, and as man ascends the scale of spiritual living, these supreme qualities of the Eternal become increasingly co-ordinated and unified in God, who is love.
2:7.11 (43.4) 一切真理——无论是物质的、哲学的或灵性的，都是美和善的。一切真实之美——无论是物质的艺术或灵性的匀称，都是真和善的。一切真诚之善——无论是个人道德，社会平等或者是神性照料，都是同等地真和美的。健康、理智和幸福，当它们在人的体验中融合之时，便是真、美与善的综合。这些高效的生活层次，是通过能量体系、观念体系和灵性体系的合一而产生的。		2:7.11 (43.4) All truth—material, philosophic, or spiritual—is both beautiful and good. All real beauty—material art or spiritual symmetry—is both true and good. All genuine goodness—whether personal morality, social equity, or divine ministry—is equally true and beautiful. Health, sanity, and happiness are integrations of truth, beauty, and goodness as they are blended in human experience. Such levels of efficient living come about through the unification of energy systems, idea systems, and spirit systems.
2:7.12 (43.5) 真是一致的，美是动人的，善是稳定的。当这些真实的价值在人格体验中相互协调，其结果便是高等层次的爱，它由智慧所调节，由忠诚所限定。所有宇宙教育的真实目的，便在于让各个世界之被孤立的子民，与其不断扩展的体验中所遇到的更大范围实相之间，产生更好的协调。在凡人的层次上，实相是有限的，而在更高等和神性的层次上，实相则是无限的和永恒的。		2:7.12 (43.5) Truth is coherent, beauty attractive, goodness stabilizing. And when these values of that which is real are co-ordinated in personality experience, the result is a high order of love conditioned by wisdom and qualified by loyalty. The real purpose of all universe education is to effect the better co-ordination of the isolated child of the worlds with the larger realities of his expanding experience. Reality is finite on the human level, infinite and eternal on the higher and divine levels.
2:7.13 (43.6) [由依照尤沃萨(Uversa)亘古常在者们授权行事的一位神性顾问所呈献。]		2:7.13 (43.6) [Presented by a Divine Counselor acting by authority of the Ancients of Days on Uversa.]