第92篇		Paper 92
宗教的后来演变		The Later Evolution of Religion
92:0.1 (1003.1) 在任何系统性的启示在玉苒厦(Urantia)上得以做出之前许久，人类便拥有了一种有着自然起源的宗教作为其进化经历之一部分。但这种有着自然起源的宗教本身，即是人类超动物性禀赋的产物。在人类千万年的体验生涯中，进化类宗教通过以下诸种运作于蒙昧人、野蛮人和文明人内在及外在的影响所带来的照料而缓慢出现的：		92:0.1 (1003.1) MAN possessed a religion of natural origin as a part of his evolutionary experience long before any systematic revelations were made on Urantia. But this religion of natural origin was, in itself, the product of man’s superanimal endowments. Evolutionary religion arose slowly throughout the millenniums of mankind’s experiential career through the ministry of the following influences operating within, and impinging upon, savage, barbarian, and civilized man:
92:0.2 (1003.2) 1. 崇拜类辅助者 -- 在动物意识中出现的用于现实感知的超动物性潜能。这可被称作人对神的原生直觉。		92:0.2 (1003.2) 1. The adjutant of worship—the appearance in animal consciousness of superanimal potentials for reality perception. This might be termed the primordial human instinct for Deity.
92:0.3 (1003.3) 2. 智慧类辅助者 -- 在一种倾向于将其崇拜导向更高表达渠道以及不断扩展之神灵实相概念的虔诚心智中的显现。		92:0.3 (1003.3) 2. The adjutant of wisdom—the manifestation in a worshipful mind of the tendency to direct its adoration in higher channels of expression and toward ever-expanding concepts of Deity reality.
92:0.4 (1003.4) 3. 圣灵 -- 这是最初的超心智性赠与，它会可靠无误地出现在所有真诚的人类人格体中。这种针对渴求崇拜和渴望智慧类心智的照料，会创造出自我实现人类续存之先决条件的能力，这种续存既存在于神学概念中，也会成为真实而又实际之人格体验。		92:0.4 (1003.4) 3. The Holy Spirit—this is the initial supermind bestowal, and it unfailingly appears in all bona fide human personalities. This ministry to a worship-craving and wisdom-desiring mind creates the capacity to self-realize the postulate of human survival, both in theologic concept and as an actual and factual personality experience.
92:0.5 (1003.5) 这三种神性照料的协调运作，足以引发和推动进化类宗教的成长。这些影响后来被思想调整者、天使和真理之灵所强化，它们都加速了宗教的发展。这些代理者已在玉苒厦(Urantia)上长久运作，只要这个行星仍然作为一个有人居住的星球而存留，它们就将继续留在这里。这些神性代理者的大多潜能尚不曾有机会来表现出来；在接下来的时代里，随着凡人宗教朝向有着灵质性价值和灵性真理的崇高高度逐层次扬升，许多潜能将会得以展示出来。		92:0.5 (1003.5) The co-ordinate functioning of these three divine ministrations is quite sufficient to initiate and prosecute the growth of evolutionary religion. These influences are later augmented by Thought Adjusters, seraphim, and the Spirit of Truth, all of which accelerate the rate of religious development. These agencies have long functioned on Urantia, and they will continue here as long as this planet remains an inhabited sphere. Much of the potential of these divine agencies has never yet had opportunity for expression; much will be revealed in the ages to come as mortal religion ascends, level by level, toward the supernal heights of morontia value and spirit truth.
1. 宗教的进化性本质 ^top		1. The Evolutionary Nature of Religion ^top
92:1.1 (1003.6) 宗教的进化可从早期的恐惧和鬼魂往下追溯，历经许多相继的发展阶段，包括那些起先试图强迫鬼神、后来又试图哄骗鬼神的努力。部落的物神演变成了图腾和部落诸神；魔法口诀则变成了现代的祈祷文。最初作为一种祭献的割礼，则成了一种卫生手续。		92:1.1 (1003.6) The evolution of religion has been traced from early fear and ghosts down through many successive stages of development, including those efforts first to coerce and then to cajole the spirits. Tribal fetishes grew into totems and tribal gods; magic formulas became modern prayers. Circumcision, at first a sacrifice, became a hygienic procedure.
92:1.2 (1003.7) 在各族的整个野蛮幼年时期，宗教从自然崇拜往上经过鬼魂崇拜而到了物神崇拜。随着文明的发端，人类信奉了更为神秘且更为象征性的信仰，而现在，随着渐趋成熟，人类正准备好认识真正的宗教，甚至准备好了开始接受真理自身的启示。		92:1.2 (1003.7) Religion progressed from nature worship up through ghost worship to fetishism throughout the savage childhood of the races. With the dawn of civilization the human race espoused the more mystic and symbolic beliefs, while now, with approaching maturity, mankind is ripening for the appreciation of real religion, even a beginning of the revelation of truth itself.
92:1.3 (1004.1) 宗教作为心智对灵性信仰和环境的一种生物性反应而出现；它是一个种族中最后才消亡或是改变的东西。在任何时代，宗教都是社会对神秘事物的调适。作为一种社会制度，它包含仪式、符号、教派、典籍、祭坛、神殿和寺庙。圣水、圣物、物神、护符、祭服、祭钟、祭鼓和祭职，对一切宗教而言也都是常见的。将演进的宗教与魔法和巫术截然分开，也是完全不可能的。		92:1.3 (1004.1) Religion arises as a biologic reaction of mind to spiritual beliefs and the environment; it is the last thing to perish or change in a race. Religion is society’s adjustment, in any age, to that which is mysterious. As a social institution it embraces rites, symbols, cults, scriptures, altars, shrines, and temples. Holy water, relics, fetishes, charms, vestments, bells, drums, and priesthoods are common to all religions. And it is impossible entirely to divorce purely evolved religion from either magic or sorcery.
92:1.4 (1004.2) 神秘和力量总是会激发宗教情感和恐惧，而情绪则永远作为其发展过程中的一种强大调节因素而起作用。恐惧一直是基本的宗教刺激物。恐惧塑造了进化类宗教中的诸神，还促成了原始信奉者的宗教仪式。随着文明的进步，恐惧被崇拜、钦佩、尊敬和同情所改变，随后进一步被懊悔和悔改所调节。		92:1.4 (1004.2) Mystery and power have always stimulated religious feelings and fears, while emotion has ever functioned as a powerful conditioning factor in their development. Fear has always been the basic religious stimulus. Fear fashions the gods of evolutionary religion and motivates the religious ritual of the primitive believers. As civilization advances, fear becomes modified by reverence, admiration, respect, and sympathy and is then further conditioned by remorse and repentance.
92:1.5 (1004.3) 有一个亚洲民族教导“神是极受敬畏的”；那是纯进化类宗教的产物。而最高类型宗教生活的启示者耶稣则宣称：“神即是爱。”		92:1.5 (1004.3) One Asiatic people taught that “God is a great fear”; that is the outgrowth of purely evolutionary religion. Jesus, the revelation of the highest type of religious living, proclaimed that “God is love.”
2. 宗教与习俗 ^top		2. Religion and the Mores ^top
92:2.1 (1004.4) 宗教是所有人类制度中最为稳固坚定的，但它确实也会缓慢地适应不断变化的社会。最终，进化类宗教确实会反映出不断改变的习俗，而后者反过来或许也已受到启示类宗教的影响。宗教（崇拜）确实会缓慢无疑但又十分勉强地伴随着智慧 -- 即由经验性推理所指导、由神性启示所启发的知识而来。		92:2.1 (1004.4) Religion is the most rigid and unyielding of all human institutions, but it does tardily adjust to changing society. Eventually, evolutionary religion does reflect the changing mores, which, in turn, may have been affected by revealed religion. Slowly, surely, but grudgingly, does religion (worship) follow in the wake of wisdom—knowledge directed by experiential reason and illuminated by divine revelation.
92:2.2 (1004.5) 宗教紧紧抓住习俗不放；原有的一切都是古老的，且被认为是神圣的。正是由于这个原因，石器持久存在于铜器时代和铁器时代。记载有言：“若你要为我造一座石坛，切莫用凿过的石头建造它，因为若你用工具来建造它，你就已经玷污了它。”即使今日，印度教徒仍用原始的火钻来点燃其祭坛之火。在进化类宗教的发展过程中，新奇事物总被认为是渎神之物。圣餐不得包含新的、加工过的食物，而必须要由最原始的食物组成：“用火烤过的肉与无酵饼和苦菜同食。”所有类型的社会惯例，甚至是律法程序，都依附于古老的形式。		92:2.2 (1004.5) Religion clings to the mores; that which was is ancient and supposedly sacred. For this reason and no other, stone implements persisted long into the age of bronze and iron. This statement is of record: “And if you will make me an altar of stone, you shall not build it of hewn stone, for, if you use your tools in making it, you have polluted it.” Even today, the Hindus kindle their altar fires by using a primitive fire drill. In the course of evolutionary religion, novelty has always been regarded as sacrilege. The sacrament must consist, not of new and manufactured food, but of the most primitive of viands: “The flesh roasted with fire and unleavened bread served with bitter herbs.” All types of social usage and even legal procedures cling to the old forms.
92:2.3 (1004.6) 当现代人对不同宗教典籍中如此多被视为淫秽内容的呈现感到吃惊时，他应该停下来考虑一下，历代人都惧怕去移除其祖先认为是圣洁而庄严的东西。一代人也许视为淫秽的许多内容，前代人则视为其公认习俗的一部分，甚至是获得认可的宗教仪式。相当多的宗教争端都是由试图将古老却应受谴责的做法与新而进步的理性相调和、找到看似合理的理论来替古老陈旧习俗之信条久存辩护而引起的。		92:2.3 (1004.6) When modern man wonders at the presentation of so much in the scriptures of different religions that may be regarded as obscene, he should pause to consider that passing generations have feared to eliminate what their ancestors deemed to be holy and sacred. A great deal that one generation might look upon as obscene, preceding generations have considered a part of their accepted mores, even as approved religious rituals. A considerable amount of religious controversy has been occasioned by the never-ending attempts to reconcile olden but reprehensible practices with newly advanced reason, to find plausible theories in justification of creedal perpetuation of ancient and outworn customs.
92:2.4 (1004.7) 但尝试过于快速的宗教发展则只能说是愚蠢的。一个种族或国家只能从一个与其当前进化状态及其适应天赋适度一致且兼容的先进宗教中吸收内容。在决定宗教演进的过程和进展上，社会、气候、政治和经济状况都是有影响力的。社会道德不是由宗教 --即进化类宗教所决定；反而是宗教形式由种族道德所决定。		92:2.4 (1004.7) But it is only foolish to attempt the too sudden acceleration of religious growth. A race or nation can only assimilate from any advanced religion that which is reasonably consistent and compatible with its current evolutionary status, plus its genius for adaptation. Social, climatic, political, and economic conditions are all influential in determining the course and progress of religious evolution. Social morality is not determined by religion, that is, by evolutionary religion; rather are the forms of religion dictated by the racial morality.
92:2.5 (1005.1) 人类各族只是在表面上接受某种外来的新宗教；事实上，他们会令其顺应自己的习俗和旧有的信仰方式。这在某一个新西兰部落的例子中得以很好的说明，他们的祭司在名义上接受了基督教之后，声称收到了来自加百列的直接启示，大意是这个部落成了神之选民，并指示他们获许任意沉溺于随便的性关系以及众多其它古老陈旧的习俗中。即刻所有新成的基督徒们都转向了这一新颖而走样的基督教。		92:2.5 (1005.1) Races of men only superficially accept a strange and new religion; they actually adjust it to their mores and old ways of believing. This is well illustrated by the example of a certain New Zealand tribe whose priests, after nominally accepting Christianity, professed to have received direct revelations from Gabriel to the effect that this selfsame tribe had become the chosen people of God and directing that they be permitted freely to indulge in loose sex relations and numerous other of their olden and reprehensible customs. And immediately all of the new-made Christians went over to this new and less exacting version of Christianity.
92:2.6 (1005.2) 宗教曾一度准许过各种前后矛盾的行为，也曾认可过几乎一切在现今看来不道德或是罪恶的东西。未受经验教导和理性协助的良知，从未曾也永不会成为人类行为的一种可靠无误的向导。良知不是神对人类灵魂的一种训喻。它只是任一当下存在阶段诸多习俗中道德与伦理内容的总和；它仅代表了任一给定情形下人为设想的反应理念。		92:2.6 (1005.2) Religion has at one time or another sanctioned all sorts of contrary and inconsistent behavior, has at some time approved of practically all that is now regarded as immoral or sinful. Conscience, untaught by experience and unaided by reason, never has been, and never can be, a safe and unerring guide to human conduct. Conscience is not a divine voice speaking to the human soul. It is merely the sum total of the moral and ethical content of the mores of any current stage of existence; it simply represents the humanly conceived ideal of reaction in any given set of circumstances.
3. 进化类宗教的本质 ^top		3. The Nature of Evolutionary Religion ^top
92:3.1 (1005.3) 对人类宗教的研究，便是对过往时代古老社会阶层的考察。将诸神拟人化的习俗，是对最初设想出这些神灵的古人道德的真实反映。古老的宗教和神话都忠实描述了许久以前消失无闻的民族信仰和传统。这些古老的教派习俗，伴随着更新的经济习俗和社会演变持续了下来，当然，它们看起来非常的不一致。教派的残余物展示了过去各民族宗教的一幅真实画面。永远记住，教派的形成，不是为了发现真理，而是为了传播其信条。		92:3.1 (1005.3) The study of human religion is the examination of the fossil-bearing social strata of past ages. The mores of the anthropomorphic gods are a truthful reflection of the morals of the men who first conceived such deities. Ancient religions and mythology faithfully portray the beliefs and traditions of peoples long since lost in obscurity. These olden cult practices persist alongside newer economic customs and social evolutions and, of course, appear grossly inconsistent. The remnants of the cult present a true picture of the racial religions of the past. Always remember, the cults are formed, not to discover truth, but rather to promulgate their creeds.
92:3.2 (1005.4) 一直以来，宗教在很大程度上是一种涉及礼仪、仪式、惯例和教条的事务。它通常伴随着那一持久制造不和的谬误、即选民妄想而受到玷污。诸如咒语、灵感、启示、安抚、悔改、赎罪、祷告、祭献、祈祷、忏悔、崇拜、来生、圣事、仪式、赎金、救赎、赎命、契约、污秽、净化、预言、原罪这些基本宗教观念——它们都可回溯到早期的原生性鬼魂恐惧。		92:3.2 (1005.4) Religion has always been largely a matter of rites, rituals, observances, ceremonies, and dogmas. It has usually become tainted with that persistently mischief-making error, the chosen-people delusion. The cardinal religious ideas of incantation, inspiration, revelation, propitiation, repentance, atonement, intercession, sacrifice, prayer, confession, worship, survival after death, sacrament, ritual, ransom, salvation, redemption, covenant, uncleanness, purification, prophecy, original sin—they all go back to the early times of primordial ghost fear.
92:3.3 (1005.5) 原始宗教不过是延伸到包含死后续存的一种物质性生存挣扎。对这种信条的遵从代表了自我维持性挣扎延伸到了一个想象出来的鬼灵世界领域。但在试图去批评进化类宗教时则要谨慎。要记住，那都是发生过的；它是一种历史事实。还要进一步回想起，任何观念的力量并不在于其确定性和真实性，而在于其对人的感染力所产生的生动性。		92:3.3 (1005.5) Primitive religion is nothing more nor less than the struggle for material existence extended to embrace existence beyond the grave. The observances of such a creed represented the extension of the self-maintenance struggle into the domain of an imagined ghost-spirit world. But when tempted to criticize evolutionary religion, be careful. Remember, that is what happened; it is a historical fact. And further recall that the power of any idea lies, not in its certainty or truth, but rather in the vividness of its human appeal.
92:3.4 (1006.1) 进化类宗教不会为改变或修正提供保障；它不像科学，不会为自身的进步修正提供准备。已进化的宗教要求尊重，因为其追随者相信它是真理；“一次就传递给了圣徒的信仰”，在理论上来说既是最终性的，也是绝无谬误的。教派拒绝发展，是因为真正的进展必然会改变或摧毁教派本身；因此，修正必定总是要强加于其上。		92:3.4 (1006.1) Evolutionary religion makes no provision for change or revision; unlike science, it does not provide for its own progressive correction. Evolved religion commands respect because its followers believe it is The Truth; “the faith once delivered to the saints” must, in theory, be both final and infallible. The cult resists development because real progress is certain to modify or destroy the cult itself; therefore must revision always be forced upon it.
92:3.5 (1006.2) 只有两种影响能够改变和提升自然宗教的教条：逐渐进展的习俗之压力，以及划时代启示的周期性启发。进展缓慢是毫不奇怪的；在古代，具有进步性或创造性就意味着要像巫师一样被处死。教派历经世代漫长周期而进展缓慢。但它又确实在向前进展。对鬼魂的进化类信仰，为启示类宗教的哲学奠定了基础，后者最终会摧毁其起源所带来的迷信。		92:3.5 (1006.2) Only two influences can modify and uplift the dogmas of natural religion: the pressure of the slowly advancing mores and the periodic illumination of epochal revelation. And it is not strange that progress was slow; in ancient days, to be progressive or inventive meant to be killed as a sorcerer. The cult advances slowly in generation epochs and agelong cycles. But it does move forward. Evolutionary belief in ghosts laid the foundation for a philosophy of revealed religion which will eventually destroy the superstition of its origin.
92:3.6 (1006.3) 宗教在许多方面阻碍了社会发展，但若没有宗教就不会有持久的道德、伦理和有价值的文明。宗教孕育了众多非宗教性文化:雕塑起源于偶像制作，建筑起源于圣殿建造，诗歌起源于咒语，音乐起源于崇拜唱诵，戏剧起源于寻求鬼灵指引的演戏，舞蹈则起源于季节性的崇拜节目。		92:3.6 (1006.3) Religion has handicapped social development in many ways, but without religion there would have been no enduring morality nor ethics, no worth-while civilization. Religion enmothered much nonreligious culture: Sculpture originated in idol making, architecture in temple building, poetry in incantations, music in worship chants, drama in the acting for spirit guidance, and dancing in the seasonal worship festivals.
92:3.7 (1006.4) 但在提醒宗教对文明的发展和维护必不可少这一事实的同时，应当记录的是，自然宗教也做了不少削弱和阻碍它所培植和维护过文明的事。宗教妨碍了产业活动和经济发展；它造成了人力和资本的浪费；它对家庭也并非总是有利的；它未曾充分地培植和平和善意；它有时忽略了教育，阻滞了科学；它为了虚假的死后富足而使生活变得过分贫瘠。进化类宗教、即人类宗教，确实犯过所有这些及更多的错误、谬误和大错；然而，它确实维护了文化伦理、文明道德和社会团结，并使后来的启示类宗教弥补这些进化性不足成为可能。		92:3.7 (1006.4) But while calling attention to the fact that religion was essential to the development and preservation of civilization, it should be recorded that natural religion has also done much to cripple and handicap the very civilization which it otherwise fostered and maintained. Religion has hampered industrial activities and economic development; it has been wasteful of labor and has squandered capital; it has not always been helpful to the family; it has not adequately fostered peace and good will; it has sometimes neglected education and retarded science; it has unduly impoverished life for the pretended enrichment of death. Evolutionary religion, human religion, has indeed been guilty of all these and many more mistakes, errors, and blunders; nevertheless, it did maintain cultural ethics, civilized morality, and social coherence, and made it possible for later revealed religion to compensate for these many evolutionary shortcomings.
92:3.8 (1006.5) 进化类宗教是人类最为昂贵但也无比有效的一种制度。人类宗教只能依照进化类文明而被证明是合乎情理的。如果人类不是动物进化的提升产物，那么这样一种宗教发展过程就毫无正当理由可言。		92:3.8 (1006.5) Evolutionary religion has been man’s most expensive but incomparably effective institution. Human religion can be justified only in the light of evolutionary civilization. If man were not the ascendant product of animal evolution, then would such a course of religious development stand without justification.
92:3.9 (1006.6) 宗教促进了资本的积累；它培育了某些类的工作；祭司的闲暇提升了艺术和知识；最后，作为所有这些在伦理手段上的早期失误之结果，人类获益良多。萨满们，不论诚实与否，都是极为昂贵的，但他们确实值那么多。精通各门学问的职业和科学，本身都从寄生的祭司阶层中发展出来了。宗教培育了文明，并提供了社会延续性；它是所有时代的道德维治力量。宗教提供了那种人性的自律和自控，而这使智慧成为了可能。宗教是有效的进化之鞭，它无情地驱赶着懒惰而受苦的人类从其自然的智性迟钝状态提升到更高的理性与智慧层次。		92:3.9 (1006.6) Religion facilitated the accumulation of capital; it fostered work of certain kinds; the leisure of the priests promoted art and knowledge; the race, in the end, gained much as a result of all these early errors in ethical technique. The shamans, honest and dishonest, were terribly expensive, but they were worth all they cost. The learned professions and science itself emerged from the parasitical priesthoods. Religion fostered civilization and provided societal continuity; it has been the moral police force of all time. Religion provided that human discipline and self-control which made wisdom possible. Religion is the efficient scourge of evolution which ruthlessly drives indolent and suffering humanity from its natural state of intellectual inertia forward and upward to the higher levels of reason and wisdom.
92:3.10 (1006.7) 而进化类宗教这一神圣的动物提升类遗产，必定会不断被启示类宗教的持续甄别和真正科学的严格考验所精炼和升华。		92:3.10 (1006.7) And this sacred heritage of animal ascent, evolutionary religion, must ever continue to be refined and ennobled by the continuous censorship of revealed religion and by the fiery furnace of genuine science.
4. 启示的赐予 ^top		4. The Gift of Revelation ^top
92:4.1 (1007.1) 启示是进化性的，但却始终是进展性的。自一个世界有历史记录的时代以降，宗教启示不断扩展，并相继变得更具启发性。启示的任务是去分拣和审查相继的进化类宗教。但若启示是要去提升和改进进化类宗教，那么这种神圣探视所描述的教导必定不会太远离它们所被呈示时代的思想和反应。因此，启示必定也确实会始终与进化保持联系。启示类宗教也必定会始终受到人类接受能力的限制。		92:4.1 (1007.1) Revelation is evolutionary but always progressive. Down through the ages of a world’s history, the revelations of religion are ever-expanding and successively more enlightening. It is the mission of revelation to sort and censor the successive religions of evolution. But if revelation is to exalt and upstep the religions of evolution, then must such divine visitations portray teachings which are not too far removed from the thought and reactions of the age in which they are presented. Thus must and does revelation always keep in touch with evolution. Always must the religion of revelation be limited by man’s capacity of receptivity.
92:4.2 (1007.2) 但不管外在的关联或是由来如何，启示类宗教总是以对某个具最终价值之神灵的信仰以及对某种死后人格身份续存观念的信仰为特征。		92:4.2 (1007.2) But regardless of apparent connection or derivation, the religions of revelation are always characterized by a belief in some Deity of final value and in some concept of the survival of personality identity after death.
92:4.3 (1007.3) 进化类宗教是情感性的，而非逻辑性的。它是人类对一个假设鬼灵世界之信念的反应 -- 即对未知事物认知及恐惧所诱发的人类信念反映。启示类宗教则是由真正的灵性世界所提引；它是超智性宇宙对凡人去相信并依靠万有之神灵渴望的回应。进化类宗教描绘了人类寻求真理的曲折探索；而启示类宗教则正是那一真理。		92:4.3 (1007.3) Evolutionary religion is sentimental, not logical. It is man’s reaction to belief in a hypothetical ghost-spirit world—the human belief-reflex, excited by the realization and fear of the unknown. Revelatory religion is propounded by the real spiritual world; it is the response of the superintellectual cosmos to the mortal hunger to believe in, and depend upon, the universal Deities. Evolutionary religion pictures the circuitous gropings of humanity in quest of truth; revelatory religion is that very truth.
92:4.4 (1007.4) 宗教启示曾有过许多大事，但只有五件具有划时代意义。这五件如下所示：		92:4.4 (1007.4) There have been many events of religious revelation but only five of epochal significance. These were as follows:
92:4.5 (1007.5) 1. 达拉玛希亚的教导。第一本源与中心的真正概念是由君王卡里迦夏属员中的一百名肉身成员最先在玉苒厦(Urantia)上传播的。这一关于神灵的扩展性启示持续了三十多万年，直至它因行星脱离和教导体系的破坏而突然被终止了。除了凡恩的工作以外，达拉玛希亚启示的影响几近失传于世了。就连诺德族人在亚当到来之际也已忘记了这一真理。在接受了百员教导的所有民族中，红种人保留得最为长久，不过大神的观念在美洲印第安人的宗教里仅是一个朦胧的概念，与基督教接触之时才使之大为清晰和强化了。		92:4.5 (1007.5) 1. The Dalamatian teachings. The true concept of the First Source and Center was first promulgated on Urantia by the one hundred corporeal members of Prince Caligastia’s staff. This expanding revelation of Deity went on for more than three hundred thousand years until it was suddenly terminated by the planetary secession and the disruption of the teaching regime. Except for the work of Van, the influence of the Dalamatian revelation was practically lost to the whole world. Even the Nodites had forgotten this truth by the time of Adam’s arrival. Of all who received the teachings of the one hundred, the red men held them longest, but the idea of the Great Spirit was but a hazy concept in Amerindian religion when contact with Christianity greatly clarified and strengthened it.
92:4.6 (1007.6) 2. 伊甸园的教导。亚当和夏娃再次向进化各族描绘了万有之父的概念。但第一伊甸园的瓦解，使亚当启示的进程在其全面开始之前就中断了。但半途夭折的亚当教导却由塞特族祭司们所传递下来，而这些真理中的某些从未失传于世。黎凡特宗教演进的整个趋势因塞特族人的教导而被改变了。但到公元前2500年，人类已在很大程度上丢掉了伊甸园时代所倡导的启示。		92:4.6 (1007.6) 2. The Edenic teachings. Adam and Eve again portrayed the concept of the Father of all to the evolutionary peoples. The disruption of the first Eden halted the course of the Adamic revelation before it had ever fully started. But the aborted teachings of Adam were carried on by the Sethite priests, and some of these truths have never been entirely lost to the world. The entire trend of Levantine religious evolution was modified by the teachings of the Sethites. But by 2500 b.c. mankind had largely lost sight of the revelation sponsored in the days of Eden.
92:4.7 (1007.7) 3. 撒冷的麦基洗德。这一内巴顿(Nebadon)应急圣子在玉苒厦(Urantia)上开创了第三次真理启示。其教导的基本训诫是信任和信仰。他教导信任神之全能恩泽，并宣称信仰是人类赢得神助所藉靠的行为。他的教导逐渐与各种进化类宗教的信仰和习俗相混杂，并最终发展成为基督后第一个千年之初存在于玉苒厦上的那些神学体系。		92:4.7 (1007.7) 3. Melchizedek of Salem. This emergency Son of Nebadon inaugurated the third revelation of truth on Urantia. The cardinal precepts of his teachings were trust and faith. He taught trust in the omnipotent beneficence of God and proclaimed that faith was the act by which men earned God’s favor. His teachings gradually commingled with the beliefs and practices of various evolutionary religions and finally developed into those theologic systems present on Urantia at the opening of the first millennium after Christ.
92:4.8 (1008.1) 4. 拿撒勒的耶稣。基督•迈克尔向玉苒厦(Urantia)第四次展现了神为万有之父的概念，这一教导自那以来便大体上持续下来。其教导的本质是爱心与服务，即一个受造物子民在认识到父神爱心照料并响应它之后而自愿给出爱心崇拜；这类受造物子民给予其同胞的自由意志性服务，也令他们愉快认识到从事这一服务他们同样在服侍上父。		92:4.8 (1008.1) 4. Jesus of Nazareth. Christ Michael presented for the fourth time to Urantia the concept of God as the Universal Father, and this teaching has generally persisted ever since. The essence of his teaching was love and service, the loving worship which a creature son voluntarily gives in recognition of, and response to, the loving ministry of God his Father; the freewill service which such creature sons bestow upon their brethren in the joyous realization that in this service they are likewise serving God the Father.
92:4.9 (1008.2) 5. 玉苒厦(Urantia)文献。包括本篇在内的这些文献构成了对于玉苒厦凡人的最为新近真理呈献。这些文献不同于所有以往的启示，因为它们不是一个单一宇宙人格的作品，而是由许多存有所做的综合呈献。但缺乏臻至万有之父的任何启示，都永远不可能是完整的。所有其它天界照料都不过是局部的、暂时的，且只适应于当地时空条件的。尽管像这样的准入或许可可能会有损于全部启示的即时力量和权威，但适宜做出如此坦白陈述的时机已抵至玉苒厦，即便冒有减弱这一对玉苒厦各凡人种族所做最新真理启示之未来影响和权威的风险。		92:4.9 (1008.2) 5. The Urantia Papers. The papers, of which this is one, constitute the most recent presentation of truth to the mortals of Urantia. These papers differ from all previous revelations, for they are not the work of a single universe personality but a composite presentation by many beings. But no revelation short of the attainment of the Universal Father can ever be complete. All other celestial ministrations are no more than partial, transient, and practically adapted to local conditions in time and space. While such admissions as this may possibly detract from the immediate force and authority of all revelations, the time has arrived on Urantia when it is advisable to make such frank statements, even at the risk of weakening the future influence and authority of this, the most recent of the revelations of truth to the mortal races of Urantia.
5. 伟大的宗教领袖 ^top		5. The Great Religious Leaders ^top
92:5.1 (1008.3) 在进化类宗教中，诸神被构想为按人类形象相似的方式存在；在启示类宗教中，人们则被教导他们是神之子民 -- 甚至是按神性之有限形象造出来的；在由启示教导和进化产物混成的综合性信仰中，神之概念是以下各类的混合：		92:5.1 (1008.3) In evolutionary religion, the gods are conceived to exist in the likeness of man’s image; in revelatory religion, men are taught that they are God’s sons—even fashioned in the finite image of divinity; in the synthesized beliefs compounded from the teachings of revelation and the products of evolution, the God concept is a blend of:
92:5.2 (1008.4) 1. 进化类教派的先存观念。		92:5.2 (1008.4) 1. The pre-existent ideas of the evolutionary cults.
92:5.3 (1008.5) 2. 启示类宗教的崇高理念。		92:5.3 (1008.5) 2. The sublime ideals of revealed religion.
92:5.4 (1008.6) 3. 伟大宗教领袖、先知和人类导师的个人观点。		92:5.4 (1008.6) 3. The personal viewpoints of the great religious leaders, the prophets and teachers of mankind.
92:5.5 (1008.7) 大多伟大宗教时代都是由某位杰出人格的生活和教导所开创的；领袖阶层引发了大多历史上有价值的道德运动。而人们总是倾向于尊崇领袖，甚至以牺牲其教导为代价；去敬畏其人格，即便忽略了他所宣讲的真理。而这一切并不是没有原因的，在进化人类的心中有一种向上面、向外面寻求帮助的本能渴望。这种渴望旨在用来期盼行星君王及后来物质性子女在世上的出现。在玉苒厦(Urantia)上，人类被剥夺了这样一些超人的领导者和支配者，因此他不断通过为其人类领导者附会以超凡出身和神奇经历相关的传说，来寻求弥补这种遗失。		92:5.5 (1008.7) Most great religious epochs have been inaugurated by the life and teachings of some outstanding personality; leadership has originated a majority of the worth-while moral movements of history. And men have always tended to venerate the leader, even at the expense of his teachings; to revere his personality, even though losing sight of the truths which he proclaimed. And this is not without reason; there is an instinctive longing in the heart of evolutionary man for help from above and beyond. This craving is designed to anticipate the appearance on earth of the Planetary Prince and the later Material Sons. On Urantia man has been deprived of these superhuman leaders and rulers, and therefore does he constantly seek to make good this loss by enshrouding his human leaders with legends pertaining to supernatural origins and miraculous careers.
92:5.6 (1008.8) 许多民族都构想了他们的领导者由处女所生，他们的一生被神奇的事迹所充斥，他们的回归也一直受到其各自族群的期盼。在中亚，部落中的人们仍期盼着成吉思汗的回归；在西藏、中国和印度，人们期盼的是佛陀的回归；在伊斯兰教中，人们期盼的是穆罕默德的回归；在美洲印第安人中间，人们期盼的是赫休纳宁•奥纳莫纳蓝顿的回归；对希伯来人来说，人们普遍期盼的则是亚当作为物质性支配者的回归。在巴比伦，马杜克神则是亚当传说、神子观念、人与神之间连接纽带的一种存续。随着亚当在世上的出现，所谓的神子就普遍存在于世界各民族中间。		92:5.6 (1008.8) Many races have conceived of their leaders as being born of virgins; their careers are liberally sprinkled with miraculous episodes, and their return is always expected by their respective groups. In central Asia the tribesmen still look for the return of Genghis Khan; in Tibet, China, and India it is Buddha; in Islam it is Mohammed; among the Amerinds it was Hesunanin Onamonalonton; with the Hebrews it was, in general, Adam’s return as a material ruler. In Babylon the god Marduk was a perpetuation of the Adam legend, the son-of-God idea, the connecting link between man and God. Following the appearance of Adam on earth, so-called sons of God were common among the world races.
92:5.7 (1009.1) 但不管人们对他们持有多少迷信敬畏，仍有一个事实是，这些导师确曾是促进人类道德、哲学和宗教进步的启示类真理杠杆所赖以支撑的世间人格支点。		92:5.7 (1009.1) But regardless of the superstitious awe in which they were often held, it remains a fact that these teachers were the temporal personality fulcrums on which the levers of revealed truth depended for the advancement of the morality, philosophy, and religion of mankind.
92:5.8 (1009.2) 在玉苒厦(Urantia)百万年的人类历史中，曾有过成百上千的宗教领袖，从奥纳嘎到古鲁•那纳克。在这一时期中间，宗教真理与灵性信仰曾有过许多跌宕起伏，而过去玉苒厦宗教的每一次复兴，都与某位宗教领袖的生平和教导相关。在考虑近期的诸多导师时，将他们归到后亚当期玉苒厦七个主要宗教时代中或许证明是有益的：		92:5.8 (1009.2) There have been hundreds upon hundreds of religious leaders in the million-year human history of Urantia from Onagar to Guru Nanak. During this time there have been many ebbs and flows of the tide of religious truth and spiritual faith, and each renaissance of Urantian religion has, in the past, been identified with the life and teachings of some religious leader. In considering the teachers of recent times, it may prove helpful to group them into the seven major religious epochs of post-Adamic Urantia:
92:5.9 (1009.3) 1. 塞特族时期。在阿摩萨德的领导下得以复兴的塞特族祭司们，成了后亚当期的伟大导师。他们活跃于安德族人的土地上，其影响在希腊人、苏美尔人和印度人中间持续最长。在印度人中间，他们作为拥有印度教信仰的婆罗门而持续到现今时代。塞特族人及其追随者们从未完全遗忘亚当所启示的三位一体概念。		92:5.9 (1009.3) 1. The Sethite period. The Sethite priests, as regenerated under the leadership of Amosad, became the great post-Adamic teachers. They functioned throughout the lands of the Andites, and their influence persisted longest among the Greeks, Sumerians, and Hindus. Among the latter they have continued to the present time as the Brahmans of the Hindu faith. The Sethites and their followers never entirely lost the Trinity concept revealed by Adam.
92:5.10 (1009.4) 2. 麦基洗德传教士的时代。当玛可文塔•麦基洗德在基督前近两千年在撒冷居住和教导时，玉苒厦(Urantia)宗教在很大程度上因那些他所委托导师的诸多努力而得以复兴了。这些传教士将信仰宣称为获得神助的代价；而他们的教导尽管对于任何立即出现的宗教来说没有成效，然而却构成了后来真理导师们建立玉苒厦宗教所依赖的根基。		92:5.10 (1009.4) 2. Era of the Melchizedek missionaries. Urantia religion was in no small measure regenerated by the efforts of those teachers who were commissioned by Machiventa Melchizedek when he lived and taught at Salem almost two thousand years before Christ. These missionaries proclaimed faith as the price of favor with God, and their teachings, though unproductive of any immediately appearing religions, nevertheless formed the foundations on which later teachers of truth were to build the religions of Urantia.
92:5.11 (1009.5) 3. 后麦基洗德时代。尽管阿门内莫普和阿肯那顿在这一时期都教导过，但后麦基洗德时代杰出的宗教天才却是一群黎凡特贝因都人的领袖以及希伯来教的奠基人 -- 摩西。摩西教导了一神论。他说过：“听啊，以色列，我们的上主神是独一之神。”“上主他是神。除他以外再无他神。”他持续不断寻求去根除其民族中间鬼魂崇拜的残余，甚至对其操行者制定了死刑。摩西的一神论被其继承者们掺混了，但在后来时期他们确实又回归到了他的许多教导中。摩西的伟大在于他的智慧和精明。其他人也曾拥有过关于神的更伟大概念，但无一人曾如此成功说服大批人接受这种先进的信念。		92:5.11 (1009.5) 3. The post-Melchizedek era. Though Amenemope and Ikhnaton both taught in this period, the outstanding religious genius of the post-Melchizedek era was the leader of a group of Levantine Bedouins and the founder of the Hebrew religion—Moses. Moses taught monotheism. Said he: “Hear, O Israel, the Lord our God is one God.” “The Lord he is God. There is none beside him.” He persistently sought to uproot the remnants of the ghost cult among his people, even prescribing the death penalty for its practitioners. The monotheism of Moses was adulterated by his successors, but in later times they did return to many of his teachings. The greatness of Moses lies in his wisdom and sagacity. Other men have had greater concepts of God, but no one man was ever so successful in inducing large numbers of people to adopt such advanced beliefs.
92:5.12 (1009.6) 4. 基督前第六世纪。在这一个世纪，即玉苒厦(Urantia)上所曾见证到的最伟大宗教觉醒世纪之一里，有许多人出现来宣扬真理。在这些人当中，应被记录下来的有乔达摩、孔子、老子、琐罗亚斯德以及耆那教的诸多导师。乔达摩的教导在亚洲广为传播，他被千百万人尊为佛陀。孔子之于中国的道德，正如柏拉图之于希腊的哲学一样，尽管对这二人的教导而言都曾有过宗教反响，但严格来说，二人都不是宗教导师；老子在道论中所预想的神，比之孔子在人性论或是柏拉图在理念论中预想的更为丰富。琐罗亚斯德虽然受到二元灵论、即好灵和坏灵这一流行观念的诸多影响，但他同时也抬升了唯一永恒神灵的观念，以及光明最终战胜黑暗的观念。		92:5.12 (1009.6) 4. The sixth century before Christ. Many men arose to proclaim truth in this, one of the greatest centuries of religious awakening ever witnessed on Urantia. Among these should be recorded Gautama, Confucius, Lao-tse, Zoroaster, and the Jainist teachers. The teachings of Gautama have become widespread in Asia, and he is revered as the Buddha by millions. Confucius was to Chinese morality what Plato was to Greek philosophy, and while there were religious repercussions to the teachings of both, strictly speaking, neither was a religious teacher; Lao-tse envisioned more of God in Tao than did Confucius in humanity or Plato in idealism. Zoroaster, while much affected by the prevalent concept of dual spiritism, the good and the bad, at the same time definitely exalted the idea of one eternal Deity and of the ultimate victory of light over darkness.
92:5.13 (1010.1) 5. 基督后第一世纪。作为一名宗教导师，拿撒勒的耶稣从施洗约翰所建立的教派开始，竭尽所能推进到了远离禁食和形式。除了耶稣，塔苏斯的保罗和亚历山大的斐洛也是这一时期最伟大的导师。他们的宗教观念在那一带有基督之名的信仰演进方面发挥了主导作用。		92:5.13 (1010.1) 5. The first century after Christ. As a religious teacher, Jesus of Nazareth started out with the cult which had been established by John the Baptist and progressed as far as he could away from fasts and forms. Aside from Jesus, Paul of Tarsus and Philo of Alexandria were the greatest teachers of this era. Their concepts of religion have played a dominant part in the evolution of that faith which bears the name of Christ.
92:5.14 (1010.2) 6. 基督后第六世纪。穆罕默德创立了一个优于其时许多信条类宗教的宗教。他的宗教是对社会要求异族人信教以及其自身民族宗教生活不连贯性的一种抗议。		92:5.14 (1010.2) 6. The sixth century after Christ. Mohammed founded a religion which was superior to many of the creeds of his time. His was a protest against the social demands of the faiths of foreigners and against the incoherence of the religious life of his own people.
92:5.15 (1010.3) 7. 基督后第十五世纪。这一时期见证了两场宗教运动：西方基督教统一性的瓦解以及东方一种新宗教的合成。在欧洲，制度化的基督教已达到了那种无弹性的程度，以至产生了与统一性无法相容的进一步发展。而在东方，伊斯兰教、印度教和佛教结合起来的教导由那纳克及其追随者综合进了锡克教当中，后者是亚洲最先进的宗教之一。		92:5.15 (1010.3) 7. The fifteenth century after Christ. This period witnessed two religious movements: the disruption of the unity of Christianity in the Occident and the synthesis of a new religion in the Orient. In Europe institutionalized Christianity had attained that degree of inelasticity which rendered further growth incompatible with unity. In the Orient the combined teachings of Islam, Hinduism, and Buddhism were synthesized by Nanak and his followers into Sikhism, one of the most advanced religions of Asia.
92:5.16 (1010.4) 玉苒厦(Urantia)的将来无疑将以诸多宗教真理导师的出现为特征 -- 即对神之父性身份以及所有受造物之间兄弟情谊的教导。但人们有所期望的是，这些未来先知热切而真诚的努力，将会更少导向强调宗教间的隔阂，而是更多导向不同智性宗教体系之追随者中间充满灵性崇拜的宗教情谊，这一多宗教体系正是撒旦尼亚的玉苒厦之特色。		92:5.16 (1010.4) The future of Urantia will doubtless be characterized by the appearance of teachers of religious truth—the Fatherhood of God and the fraternity of all creatures. But it is to be hoped that the ardent and sincere efforts of these future prophets will be directed less toward the strengthening of interreligious barriers and more toward the augmentation of the religious brotherhood of spiritual worship among the many followers of the differing intellectual theologies which so characterize Urantia of Satania.
6. 复合性宗教 ^top		6. The Composite Religions ^top
92:6.1 (1010.5) 二十世纪的玉苒厦(Urantia)各宗教，呈现出了对人类崇拜冲动之社会演变的一种有趣研究。许多信仰自鬼魂崇拜的时代以来鲜有进展。非洲俾格米人作为一个类别来说没有任何宗教反应，尽管他们中有些人略微相信鬼灵环境。他们今天的状况就如同宗教演进刚开始时原始人所处的位置。原始宗教的基本信仰是死后续存。崇拜一个人格神的观念表明了一个先进的进化发展，甚至是启示的第一阶段。达雅克人仅发展出了最原始的宗教习俗。而相对近来的爱斯基摩人和美洲印第安人，对神怀有非常贫乏的观念；他们相信鬼魂，并拥有一种死后某种续存的模糊观念。现今的土著澳洲人只拥有一种鬼魂恐惧、对黑暗的惧怕以及一种粗陋的祖先敬奉。祖鲁人刚演变出一种充满鬼魂恐惧和祭献的宗教。许多非洲部落，除了通过基督徒和伊斯兰教徒的传教工作以外，还没有超越宗教演进中的物神阶段。但某些群体已长时间怀有一神论的观念，像一度的色雷斯人，他们也相信永生。		92:6.1 (1010.5) Twentieth-century Urantia religions present an interesting study of the social evolution of man’s worship impulse. Many faiths have progressed very little since the days of the ghost cult. The Pygmies of Africa have no religious reactions as a class, although some of them believe slightly in a spirit environment. They are today just where primitive man was when the evolution of religion began. The basic belief of primitive religion was survival after death. The idea of worshiping a personal God indicates advanced evolutionary development, even the first stage of revelation. The Dyaks have evolved only the most primitive religious practices. The comparatively recent Eskimos and Amerinds had very meager concepts of God; they believed in ghosts and had an indefinite idea of survival of some sort after death. Present-day native Australians have only a ghost fear, dread of the dark, and a crude ancestor veneration. The Zulus are just evolving a religion of ghost fear and sacrifice. Many African tribes, except through missionary work of Christians and Mohammedans, are not yet beyond the fetish stage of religious evolution. But some groups have long held to the idea of monotheism, like the onetime Thracians, who also believed in immortality.
92:6.2 (1010.6) 在玉苒厦(Urantia)上，进化类宗教和启示类宗教是齐头并进的，与此同时，就在这些文献撰写的时期，它们也相互交融、合并成了世间所存的多样化宗教体系。这些宗教，即存在于二十世纪玉苒厦的诸多宗教，可被列举如下：		92:6.2 (1010.6) On Urantia, evolutionary and revelatory religion are progressing side by side while they blend and coalesce into the diversified theologic systems found in the world in the times of the inditement of these papers. These religions, the religions of twentieth-century Urantia, may be enumerated as follows:
92:6.3 (1011.1) 1. 印度教 -- 最为古老的。		92:6.3 (1011.1) 1. Hinduism—the most ancient.
92:6.4 (1011.2) 2. 希伯来教。		92:6.4 (1011.2) 2. The Hebrew religion.
92:6.5 (1011.3) 3. 佛教。		92:6.5 (1011.3) 3. Buddhism.
92:6.6 (1011.4) 4. 儒家教导。		92:6.6 (1011.4) 4. The Confucian teachings.
92:6.7 (1011.5) 5. 道教信仰。		92:6.7 (1011.5) 5. The Taoist beliefs.
92:6.8 (1011.6) 6. 琐罗亚斯德教。		92:6.8 (1011.6) 6. Zoroastrianism.
92:6.9 (1011.7) 7. 神道教。		92:6.9 (1011.7) 7. Shinto.
92:6.10 (1011.8) 8. 耆那教。		92:6.10 (1011.8) 8. Jainism.
92:6.11 (1011.9) 9. 基督教。		92:6.11 (1011.9) 9. Christianity.
92:6.12 (1011.10) 10. 伊斯兰教。		92:6.12 (1011.10) 10. Islam.
92:6.13 (1011.11) 11. 锡克教 -- 最为近来的。		92:6.13 (1011.11) 11. Sikhism—the most recent.
92:6.14 (1011.12) 古代最为先进的宗教是印度教和犹太教，它们各自极大影响了西方和东方的宗教发展进程。印度人和希伯来人都相信他们的宗教是受启发和启示的，他们还相信所有其它宗教都是这种唯一真正信仰的诸多衰微形式。		92:6.14 (1011.12) The most advanced religions of ancient times were Hinduism and Judaism, and each respectively has greatly influenced the course of religious development in Orient and Occident. Both Hindus and Hebrews believed that their religions were inspired and revealed, and they believed all others to be decadent forms of the one true faith.
92:6.15 (1011.13) 印度被印度教徒、锡克教徒、伊斯兰教徒和耆那教徒所瓜分，每个教都按照各自不同的设想描绘了神、人和宇宙。中国则遵从了道家和儒家的教导；而神道教则在日本受到尊崇。		92:6.15 (1011.13) India is divided among Hindu, Sikh, Mohammedan, and Jain, each picturing God, man, and the universe as these are variously conceived. China follows the Taoist and the Confucian teachings; Shinto is revered in Japan.
92:6.16 (1011.14) 伟大的跨国性、跨族性信仰是希伯来教、佛教、基督教和伊斯兰教的信仰。佛教从锡兰和缅甸展开，经由西藏和中国而至日本。它对许多民族的习俗展现出了一种适应性，只有基督教才可与之匹敌。		92:6.16 (1011.14) The great international, interracial faiths are the Hebraic, Buddhist, Christian, and Islamic. Buddhism stretches from Ceylon and Burma through Tibet and China to Japan. It has shown an adaptability to the mores of many peoples that has been equaled only by Christianity.
92:6.17 (1011.15) 希伯来教涵盖了从多神论到一神论的哲学性过渡；它是进化类宗教和启示类宗教中间的一种进化性环节。希伯来人是由追随其早期进化类诸神而直接进展到追随启示之神的信仰的唯一西方民族。但这一真理直到以赛亚的时代才得到广泛的接受，后者再次教导了一个与万有之创造者结合起来的民族神灵的融合观念：“啊，万军之主，以色列之神，你就是神，你甚至是独一无二的；你创造了天地。”西方文明存续的希望，曾一度存在于希伯来人关于善的崇高概念中和希腊人关于美的先进观念中。		92:6.17 (1011.15) The Hebrew religion encompasses the philosophic transition from polytheism to monotheism; it is an evolutionary link between the religions of evolution and the religions of revelation. The Hebrews were the only western people to follow their early evolutionary gods straight through to the God of revelation. But this truth never became widely accepted until the days of Isaiah, who once again taught the blended idea of a racial deity combined with a Universal Creator: “O Lord of Hosts, God of Israel, you are God, even you alone; you have made heaven and earth.” At one time the hope of the survival of Occidental civilization lay in the sublime Hebraic concepts of goodness and the advanced Hellenic concepts of beauty.
92:6.18 (1011.16) 基督教是关于基督生平和教导的宗教，基于犹太教的神学之上，通过吸收某些琐罗亚斯德教的教导和希腊哲学而得到进一步改进，它主要由三个人所形成：斐洛、彼得和保罗。自保罗的时代以来，它已经历了许多演变阶段，并已变得如此彻底地西方化，以至许多非欧洲民族非常自然地将基督教视为一位陌生之神对陌生人所做的陌生启示。		92:6.18 (1011.16) The Christian religion is the religion about the life and teachings of Christ based upon the theology of Judaism, modified further through the assimilation of certain Zoroastrian teachings and Greek philosophy, and formulated primarily by three individuals: Philo, Peter, and Paul. It has passed through many phases of evolution since the time of Paul and has become so thoroughly Occidentalized that many non-European peoples very naturally look upon Christianity as a strange revelation of a strange God and for strangers.
92:6.19 (1011.17) 伊斯兰教是北非、黎凡特和东南亚的宗教及文化连接纽带。正是与后来基督教教导相关的犹太神学，使得伊斯兰教成为一神论的。穆罕默德的追随者对三位一体的先进教导瞠目结舌；他们无法理解三位神性人格与一体神灵的教义。要引导进化性心智突然接受先进的启示真理，一直是很困难的。人类是一种进化类受造物，基本上必须要通过进化性手段获得其宗教。		92:6.19 (1011.17) Islam is the religio-cultural connective of North Africa, the Levant, and southeastern Asia. It was Jewish theology in connection with the later Christian teachings that made Islam monotheistic. The followers of Mohammed stumbled at the advanced teachings of the Trinity; they could not comprehend the doctrine of three divine personalities and one Deity. It is always difficult to induce evolutionary minds suddenly to accept advanced revealed truth. Man is an evolutionary creature and in the main must get his religion by evolutionary techniques.
92:6.20 (1012.1) 祖先崇拜曾一度构成了宗教演进中的一种明确的进步，但既令人惊奇又令人遗憾的是，这种原始观念仍持续存在于中国、日本和印度，存在于相对更为先进的观念中间，例如佛教和印度教。在西方，祖先崇拜发展成了对国家诸神的尊崇和对民族英雄的崇敬。在二十世纪，这种崇拜英雄的民族主义宗教以各种表现出许多西方民族和国家特征的激进民族世俗主义而出现。这同一态度也存在于一些讲英语民族的著名大学和大型产业社团中。与这些观念并无太大不同的观点是，宗教只是“一种寻求美好生活的共同追求。” “国家宗教”不过是对早期罗马皇帝崇拜以及神道教 -- 即对皇室家族手中国家之崇拜的一种复归。		92:6.20 (1012.1) Ancestor worship onetime constituted a decided advance in religious evolution, but it is both amazing and regrettable that this primitive concept persists in China, Japan, and India amidst so much that is relatively more advanced, such as Buddhism and Hinduism. In the Occident, ancestor worship developed into the veneration of national gods and respect for racial heroes. In the twentieth century this hero-venerating nationalistic religion makes its appearance in the various radical and nationalistic secularisms which characterize many races and nations of the Occident. Much of this same attitude is also found in the great universities and the larger industrial communities of the English-speaking peoples. Not very different from these concepts is the idea that religion is but “a shared quest of the good life.” The “national religions” are nothing more than a reversion to the early Roman emperor worship and to Shinto—worship of the state in the imperial family.
7. 宗教的未来演进 ^top		7. The Further Evolution of Religion ^top
92:7.1 (1012.2) 宗教永远无法成为一种科学事实。哲学或许会停留在科学的基础上，但宗教将永远保持为进化性或启示性的，或是二者的一种可能性结合，正如它在今日世界所表现的那样。		92:7.1 (1012.2) Religion can never become a scientific fact. Philosophy may, indeed, rest on a scientific basis, but religion will ever remain either evolutionary or revelatory, or a possible combination of both, as it is in the world today.
92:7.2 (1012.3) 新的宗教不可能被发明出来；它们要么被演化出来，要么它们会被突然启示出来。所有新的进化类宗教都不过是对旧有信仰的渐进性表达、新的调适和调整。旧的不会停止存在；它会与新的相融汇，正如锡克教是从印度教、佛教、伊斯兰教及其它现代教派的土壤及形式中发芽开花一样。原始宗教曾是十分民主的；野蛮人会迅速借鉴或传出。独断且偏狭的神学自负仅会伴随启示类宗教而出现。		92:7.2 (1012.3) New religions cannot be invented; they are either evolved, or else they are suddenly revealed. All new evolutionary religions are merely advancing expressions of the old beliefs, new adaptations and adjustments. The old does not cease to exist; it is merged with the new, even as Sikhism budded and blossomed out of the soil and forms of Hinduism, Buddhism, Islam, and other contemporary cults. Primitive religion was very democratic; the savage was quick to borrow or lend. Only with revealed religion did autocratic and intolerant theologic egotism appear.
92:7.3 (1012.4) 玉苒厦(Urantia)的许多宗教在一定程度上都是好的，它们将人带向了神，将对上父的认识带给了人。对任一群体的笃信宗教者而言，将其信条设想为真理都是一种谬误；这种态度更多表明了神学上的傲慢，而非是信仰的确定性。任何一种玉苒厦宗教，都可有利研究和吸收其他信仰中所含真理之精要，因为所有宗教都包含真理。笃信宗教者最好还是借鉴其邻伴鲜活灵性信仰中的精要，而非声讨其残存迷信和陈旧仪式中的糟粕。		92:7.3 (1012.4) The many religions of Urantia are all good to the extent that they bring man to God and bring the realization of the Father to man. It is a fallacy for any group of religionists to conceive of their creed as The Truth; such attitudes bespeak more of theological arrogance than of certainty of faith. There is not a Urantia religion that could not profitably study and assimilate the best of the truths contained in every other faith, for all contain truth. Religionists would do better to borrow the best in their neighbors’ living spiritual faith rather than to denounce the worst in their lingering superstitions and outworn rituals.
92:7.4 (1012.5) 所有这些宗教都作为人类对其同一灵性引导所做多变智性反应的一种结果而出现。它们永远无法指望达到信条、教义和仪式上的一致性 -- 这些都是智性的；但它们可以、而且终有一日将会在对万有之父的真正崇拜方面实现统一，因为这是灵性的，而它永远是真实的，即在灵性上所有人都是平等的。		92:7.4 (1012.5) All these religions have arisen as a result of man’s variable intellectual response to his identical spiritual leading. They can never hope to attain a uniformity of creeds, dogmas, and rituals—these are intellectual; but they can, and some day will, realize a unity in true worship of the Father of all, for this is spiritual, and it is forever true, in the spirit all men are equal.
92:7.5 (1012.6) 原始宗教很大程度上是一种物质价值类意识，但文明却提升了宗教价值，因为真正的宗教将自身投入到对诸多有意涵、至高性价值的服务中。随着宗教的演进，伦理学会成为道德的哲学，而道德则会凭借具有最高意涵和至高价值的标准 -- 即神圣灵性理念而成为自身之戒律。这样，宗教就会成为一种自发而高尚的投入，即对爱之忠诚的鲜活体验。		92:7.5 (1012.6) Primitive religion was largely a material-value consciousness, but civilization elevates religious values, for true religion is the devotion of the self to the service of meaningful and supreme values. As religion evolves, ethics becomes the philosophy of morals, and morality becomes the discipline of self by the standards of highest meanings and supreme values—divine and spiritual ideals. And thus religion becomes a spontaneous and exquisite devotion, the living experience of the loyalty of love.
92:7.6 (1013.1) 一个宗教的品质可通过下列几个方面而得以表明：		92:7.6 (1013.1) The quality of a religion is indicated by:
92:7.7 (1013.2) 1. 价值层次 -- 即忠诚。		92:7.7 (1013.2) 1. Level of values—loyalties.
92:7.8 (1013.3) 2. 意涵深度——即个人对这些最高价值之理想主义认知的敏感性。		92:7.8 (1013.3) 2. Depth of meanings—the sensitization of the individual to the idealistic appreciation of these highest values.
92:7.9 (1013.4) 3. 献身程度——即对这些神圣价值的虔诚程度。		92:7.9 (1013.4) 3. Consecration intensity—the degree of devotion to these divine values.
92:7.10 (1013.5) 4. 人格在通向理想主义灵性生活这一宇宙道路上认识到人与神的父子关系以及宇宙中不断进展的居民身份所产生的无拘无束进展。		92:7.10 (1013.5) 4. The unfettered progress of the personality in this cosmic path of idealistic spiritual living, realization of sonship with God and never-ending progressive citizenship in the universe.
92:7.11 (1013.6) 当孩子将其全能者的观念从父母转向神时，宗教意涵就会在自我意识当中进展。这个孩子的整个宗教体验，在很大程度上取决于是恐惧，还是爱主导了亲子关系。奴隶在将其对主人的恐惧转为对神之爱的观念时，总是经历到极大的困难。文明、科学和先进的宗教，必须要将人从那些源自对自然现象之惧怕而产生的恐惧中解救出来。而更伟大的启蒙，也应将受教育凡人从所有对与神灵交流之中间人的依赖中解救出来。		92:7.11 (1013.6) Religious meanings progress in self-consciousness when the child transfers his ideas of omnipotence from his parents to God. And the entire religious experience of such a child is largely dependent on whether fear or love has dominated the parent-child relationship. Slaves have always experienced great difficulty in transferring their master-fear into concepts of God-love. Civilization, science, and advanced religions must deliver mankind from those fears born of the dread of natural phenomena. And so should greater enlightenment deliver educated mortals from all dependence on intermediaries in communion with Deity.
92:7.12 (1013.7) 这些从对人性可见物尊崇转到对神性不可见物尊崇的过程中充满崇慕犹豫的中间阶段是不可避免的，但它们应会被内驻神圣之灵的促进性照料意识所缩短。尽管如此，人不但被其关于神灵观念、也被其所选择尊崇英雄的性格的所深刻影响了。最为不幸的是，那些逐渐尊崇神圣复活之基督的人们却忽略了这个人 -- 这个英勇无畏的英雄 -- 约书亚•本•约瑟夫。		92:7.12 (1013.7) These intermediate stages of idolatrous hesitation in the transfer of veneration from the human and the visible to the divine and invisible are inevitable, but they should be shortened by the consciousness of the facilitating ministry of the indwelling divine spirit. Nevertheless, man has been profoundly influenced, not only by his concepts of Deity, but also by the character of the heroes whom he has chosen to honor. It is most unfortunate that those who have come to venerate the divine and risen Christ should have overlooked the man—the valiant and courageous hero—Joshua ben Joseph.
92:7.13 (1013.8) 现代人对宗教是足够自觉的，但其崇拜习惯却因加快的社会转型和前所未有的科学发展而变得混乱和受到质疑。善于思考的男女想要宗教得到重新定义，而这种要求将会迫使宗教去重新评估自身。		92:7.13 (1013.8) Modern man is adequately self-conscious of religion, but his worshipful customs are confused and discredited by his accelerated social metamorphosis and unprecedented scientific developments. Thinking men and women want religion redefined, and this demand will compel religion to re-evaluate itself.
92:7.14 (1013.9) 现代人面临着要在一代人身上去做出比两千年里所做人类价值重调更多的任务。而这一切都会影响社会对宗教的态度，因为宗教既是一种生活方式，也是一种思维手段。		92:7.14 (1013.9) Modern man is confronted with the task of making more readjustments of human values in one generation than have been made in two thousand years. And this all influences the social attitude toward religion, for religion is a way of living as well as a technique of thinking.
92:7.15 (1013.10) 真正的宗教必须要永远既是一切持久文明的永恒根基，又是其指路的明星。		92:7.15 (1013.10) True religion must ever be, at one and the same time, the eternal foundation and the guiding star of all enduring civilizations.
92:7.16 (1013.11) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		92:7.16 (1013.11) [Presented by a Melchizedek of Nebadon.]