第101篇		Paper 101
宗教的真正本质		The Real Nature of Religion
101:0.1 (1104.1) 宗教，作为一种人类体验，范围从进化中的野蛮人所遭受的原始恐惧奴役，往上到庄重意识到与永恒之神亲子关系的开化凡人所享有的崇高而又美好的信仰自由。		101:0.1 (1104.1) RELIGION, as a human experience, ranges from the primitive fear slavery of the evolving savage up to the sublime and magnificent faith liberty of those civilized mortals who are superbly conscious of sonship with the eternal God.
101:0.2 (1104.2) 宗教是渐进社会演变中先进伦理道德的始祖。但宗教就其本身而言，并非仅是一种道德运动，尽管宗教的外在社会表现会极大受到人类社会伦理道德势头的影响。宗教始终是人类进化本性之启迪，但它却并不是那种进化之诀窍。		101:0.2 (1104.2) Religion is the ancestor of the advanced ethics and morals of progressive social evolution. But religion, as such, is not merely a moral movement, albeit the outward and social manifestations of religion are mightily influenced by the ethical and moral momentum of human society. Always is religion the inspiration of man’s evolving nature, but it is not the secret of that evolution.
101:0.3 (1104.3) 宗教，即人格的信念与信仰，总能战胜多疑的物质性心智所生的肤浅矛盾的绝望逻辑。确实存在一种真正而又真实的内在之音，那一“真正之光照亮每一个来到这个世界之人。”这一灵性引导不同于人性良知之伦理提示。宗教确信的感觉不止是一种感性感觉。宗教之确信超越了心智之推理，甚至超越了哲学之逻辑。宗教是信仰、信赖和确信。		101:0.3 (1104.3) Religion, the conviction-faith of the personality, can always triumph over the superficially contradictory logic of despair born in the unbelieving material mind. There really is a true and genuine inner voice, that “true light which lights every man who comes into the world.” And this spirit leading is distinct from the ethical prompting of human conscience. The feeling of religious assurance is more than an emotional feeling. The assurance of religion transcends the reason of the mind, even the logic of philosophy. Religion is faith, trust, and assurance.
1. 真正的宗教 ^top		1. True Religion ^top
101:1.1 (1104.4) 真正的宗教并非是一套可被推理出来、并且可被自然证据所证实的哲学信念体系，它也并非是一种仅可被神秘主义的浪漫爱好者们所享有的那种由难以形容的狂喜感所形成的奇异神秘体验。宗教并非是推理的产物，但从内在来看，它却是完全合乎情理的。宗教并非源于人类哲学之逻辑，但作为一种凡人体验，它却又是完全合乎逻辑的。宗教是在一个具有进化起源之道德存有意识中的神性体验；它代表了与时间中永恒实相相伴的真正体验，即尚在肉身中的灵性满足感的实现。		101:1.1 (1104.4) True religion is not a system of philosophic belief which can be reasoned out and substantiated by natural proofs, neither is it a fantastic and mystic experience of indescribable feelings of ecstasy which can be enjoyed only by the romantic devotees of mysticism. Religion is not the product of reason, but viewed from within, it is altogether reasonable. Religion is not derived from the logic of human philosophy, but as a mortal experience it is altogether logical. Religion is the experiencing of divinity in the consciousness of a moral being of evolutionary origin; it represents true experience with eternal realities in time, the realization of spiritual satisfactions while yet in the flesh.
101:1.2 (1104.5) 思想调整者没有任何专门机制来获得自我表达；也没有任何用来接受或表达宗教情感的神秘宗教机能。这些体验可通过凡人心智的自然命定机制而得以获得。在那当中，存有一种关于调整者难以与其常驻物质性心智从事直接交流的解释。		101:1.2 (1104.5) The Thought Adjuster has no special mechanism through which to gain self-expression; there is no mystic religious faculty for the reception or expression of religious emotions. These experiences are made available through the naturally ordained mechanism of mortal mind. And therein lies one explanation of the Adjuster’s difficulty in engaging in direct communication with the material mind of its constant indwelling.
101:1.3 (1104.6) 这一神性之灵并非是通过感觉或情感，而是在最高且最为灵性化的思维领域中与凡人相接触。正是你的思想，而非你的感觉，将你引向神。神性本质或许仅可被心智之眼所察觉。但真正辨出神、听到这一内驻调整者的心智，才是纯净的心智。“若非圣洁，没有人能见到上主。”所有这些内在的灵性交流，被称为灵性洞见。这样的宗教体验来自调整者和真理之灵联合运作而在人类心智上所做的印记，因为它们在神之进化子民的观念、理念、洞见和灵性奋发中间以及其上运作。		101:1.3 (1104.6) The divine spirit makes contact with mortal man, not by feelings or emotions, but in the realm of the highest and most spiritualized thinking. It is your thoughts, not your feelings, that lead you Godward. The divine nature may be perceived only with the eyes of the mind. But the mind that really discerns God, hears the indwelling Adjuster, is the pure mind. “Without holiness no man may see the Lord.” All such inner and spiritual communion is termed spiritual insight. Such religious experiences result from the impress made upon the mind of man by the combined operations of the Adjuster and the Spirit of Truth as they function amid and upon the ideas, ideals, insights, and spirit strivings of the evolving sons of God.
101:1.4 (1105.1) 那么，宗教生存和繁荣，不是靠眼界和感觉，而是靠信仰和洞见。它并不在于对诸多新事实的发现或是对一种独特体验的发现，而是在于对尽人皆知的诸多事实中全新灵性意涵的发现。最高的宗教体验并不依赖于信念、传统和权威的先决作用；宗教也并非崇高感觉或单纯神秘情感的产物。它不如说是一种与常驻人类心智中的属灵影响力进行灵性交流、极其深刻而又实在的体验，只要这种体验从心理学角度来讲可加以定义，那么它简直就是将信奉神这一实相体验为这样一种纯个人体验之实相的体验。		101:1.4 (1105.1) Religion lives and prospers, then, not by sight and feeling, but rather by faith and insight. It consists not in the discovery of new facts or in the finding of a unique experience, but rather in the discovery of new and spiritual meanings in facts already well known to mankind. The highest religious experience is not dependent on prior acts of belief, tradition, and authority; neither is religion the offspring of sublime feelings and purely mystical emotions. It is, rather, a profoundly deep and actual experience of spiritual communion with the spirit influences resident within the human mind, and as far as such an experience is definable in terms of psychology, it is simply the experience of experiencing the reality of believing in God as the reality of such a purely personal experience.
101:1.5 (1105.2) 尽管宗教并非是一种物质性宇宙论之理性猜测的产物，但它却是一种源于人类心智体验之全理性洞见的产物。宗教既非生于神秘冥想，也非生于孤立沉思，尽管它从纯智性推理和哲学逻辑角度来说多少是不可思议的，且总是难以定义和难以阐明的。真正宗教的萌芽源于人类道德意识领域，它们在人类灵性洞见的成长中得以展现，人类人格的那种机能作为神启性思想调整者在渴慕神的凡人心智中临在的一种结果而产生。		101:1.5 (1105.2) While religion is not the product of the rationalistic speculations of a material cosmology, it is, nonetheless, the creation of a wholly rational insight which originates in man’s mind-experience. Religion is born neither of mystic meditations nor of isolated contemplations, albeit it is ever more or less mysterious and always indefinable and inexplicable in terms of purely intellectual reason and philosophic logic. The germs of true religion originate in the domain of man’s moral consciousness, and they are revealed in the growth of man’s spiritual insight, that faculty of human personality which accrues as a consequence of the presence of the God-revealing Thought Adjuster in the God-hungry mortal mind.
101:1.6 (1105.3) 信仰将道德洞见与对价值的认真辨别结合到了一起，而先存的进化类责任感则补足了真正宗教的前身。宗教体验最终会导致对神的明确意识，以及对有信仰人格之续存的无疑确信。		101:1.6 (1105.3) Faith unites moral insight with conscientious discriminations of values, and the pre-existent evolutionary sense of duty completes the ancestry of true religion. The experience of religion eventually results in the certain consciousness of God and in the undoubted assurance of the survival of the believing personality.
101:1.7 (1105.4) 由此可见，宗教渴求和灵性冲动，并非只具有引领人们想去相信神的本质，而是具有这样的本质和力量，使得人们印象深刻地确信他们应该相信神。伴随启示昭明而产生的进化类责任感和义务感，会在人类的道德本性之上造成一种深刻印象，使得他最终会达到那样一种心智状态和灵魂态度，他会由此而得出结论，他没有权利不去相信神。这样一些开悟而又自律的个人所形成的更高等超哲学智慧，最终会指导他们，怀疑神或是不信他的善，对人类心智和灵魂中最为真实、最为深邃之物 -- 神性调整者来说将会证明是不真实的。		101:1.7 (1105.4) Thus it may be seen that religious longings and spiritual urges are not of such a nature as would merely lead men to want to believe in God, but rather are they of such nature and power that men are profoundly impressed with the conviction that they ought to believe in God. The sense of evolutionary duty and the obligations consequent upon the illumination of revelation make such a profound impression upon man’s moral nature that he finally reaches that position of mind and that attitude of soul where he concludes that he has no right not to believe in God. The higher and superphilosophic wisdom of such enlightened and disciplined individuals ultimately instructs them that to doubt God or distrust his goodness would be to prove untrue to the realest and deepest thing within the human mind and soul—the divine Adjuster.
2. 宗教之事实 ^top		2. The Fact of Religion ^top
101:2.1 (1105.5) 宗教之事实完全包含在有理性常人的宗教体验中。只有在这种意义上，宗教才可被视为是合乎科学的，乃至是合乎心理学的。启示之所以为启示的证据，就是这同样的人类体验事实：即启示确会将看似相异的自然科学与宗教神学合成为一种协调一致、合乎逻辑的宇宙哲学，一种对科学和宗教协调而连续的解释，由此创造出心智的和谐和灵性的满足，这一切在人类体验中回答了那些渴望知晓无限者如何在物质中利用心智和依赖灵性来实现他意志和计划之凡人心智的诸多提问。		101:2.1 (1105.5) The fact of religion consists wholly in the religious experience of rational and average human beings. And this is the only sense in which religion can ever be regarded as scientific or even psychological. The proof that revelation is revelation is this same fact of human experience: the fact that revelation does synthesize the apparently divergent sciences of nature and the theology of religion into a consistent and logical universe philosophy, a co-ordinated and unbroken explanation of both science and religion, thus creating a harmony of mind and satisfaction of spirit which answers in human experience those questionings of the mortal mind which craves to know how the Infinite works out his will and plans in matter, with minds, and on spirit.
101:2.2 (1106.1) 推理是科学所拥有的方法；信仰是宗教所拥有的方法；逻辑则是哲学所拥有的尝试手段。启示依靠心智之调解，通过在理解物质与灵性之实相与关系方面提供一种实现统一的手段，弥补了灵质性视角之缺席。而真正的启示绝不会使科学不合自然，使宗教不合理性，或是使哲学不合逻辑。		101:2.2 (1106.1) Reason is the method of science; faith is the method of religion; logic is the attempted technique of philosophy. Revelation compensates for the absence of the morontia viewpoint by providing a technique for achieving unity in the comprehension of the reality and relationships of matter and spirit by the mediation of mind. And true revelation never renders science unnatural, religion unreasonable, or philosophy illogical.
101:2.3 (1106.2) 通过科学研究之推理，或许会通过自然而回溯到第一起因，但它需要宗教信仰来将科学之第一起因转换为一个救赎之神；而为了验证这样一种信仰，这样的灵性洞见，也进一步需要启示。		101:2.3 (1106.2) Reason, through the study of science, may lead back through nature to a First Cause, but it requires religious faith to transform the First Cause of science into a God of salvation; and revelation is further required for the validation of such a faith, such spiritual insight.
101:2.4 (1106.3) 相信一位促进人类续存之神有两个基本理由：		101:2.4 (1106.3) There are two basic reasons for believing in a God who fosters human survival:
101:2.5 (1106.4) 1. 人类体验，个人确信，由内驻思想调整者所引发的、以某种方式登记的希望与信赖。		101:2.5 (1106.4) 1. Human experience, personal assurance, the somehow registered hope and trust initiated by the indwelling Thought Adjuster.
101:2.6 (1106.5) 2. 真理之启示，要么通过真理之灵、通过神子赠与之直接亲身侍奉，要么通过书面文字之启示。		101:2.6 (1106.5) 2. The revelation of truth, whether by direct personal ministry of the Spirit of Truth, by the world bestowal of divine Sons, or through the revelations of the written word.
101:2.7 (1106.6) 科学将其推理探寻止于第一起因之假设。宗教直至它对一个救赎之神的确信才停止其信仰之行。有识别力的科学研究从逻辑上暗示了一位绝对者的真实存在。宗教则毫无保留地相信一位促进人格续存之神的真实存在。形而上学没能完全做到的、甚至哲学也没能部分做到的，启示却做到了；那就是，它确认了这个科学之第一起因与宗教的救赎之神是同一个神灵。		101:2.7 (1106.6) Science ends its reason-search in the hypothesis of a First Cause. Religion does not stop in its flight of faith until it is sure of a God of salvation. The discriminating study of science logically suggests the reality and existence of an Absolute. Religion believes unreservedly in the existence and reality of a God who fosters personality survival. What metaphysics fails utterly in doing, and what even philosophy fails partially in doing, revelation does; that is, affirms that this First Cause of science and religion’s God of salvation are one and the same Deity.
101:2.8 (1106.7) 推理是科学之验证，信仰是宗教之验证，逻辑是哲学之验证，但启示却只能由人类体验所验证。科学会产生知识；宗教会产生幸福；哲学会产生统一；启示则确认了这一通向宇宙实相之三位联合性方法的经验性和谐。		101:2.8 (1106.7) Reason is the proof of science, faith the proof of religion, logic the proof of philosophy, but revelation is validated only by human experience. Science yields knowledge; religion yields happiness; philosophy yields unity; revelation confirms the experiential harmony of this triune approach to universal reality.
101:2.9 (1106.8) 对自然之沉思只能揭示一位自然之神、运动之神。自然只展示了物质、运动和生气勃勃 -- 即生命。物质加上能量，在某些条件下得以显现为生命形态，然而尽管自然生命由此作为一种现象是相对连续的，但对于个体而言却完全是转瞬即逝的。自然不会为人类人格续存的逻辑信念提供依据。在自然中发现神的笃信宗教者，业已先在他自身灵魂中发现了这同一人格之神。		101:2.9 (1106.8) The contemplation of nature can only reveal a God of nature, a God of motion. Nature exhibits only matter, motion, and animation—life. Matter plus energy, under certain conditions, is manifested in living forms, but while natural life is thus relatively continuous as a phenomenon, it is wholly transient as to individualities. Nature does not afford ground for logical belief in human-personality survival. The religious man who finds God in nature has already and first found this same personal God in his own soul.
101:2.10 (1106.9) 信仰揭示了灵魂中的神。启示，即一个进化世界之灵质性洞见的替代物，则会使人看到自然中的神，即信仰在其灵魂中展示的同一位神。就这样，启示成功地弥补了物质与灵性之间，甚至受造物与造物主之间、亦即人与神之间的鸿沟。		101:2.10 (1106.9) Faith reveals God in the soul. Revelation, the substitute for morontia insight on an evolutionary world, enables man to see the same God in nature that faith exhibits in his soul. Thus does revelation successfully bridge the gulf between the material and the spiritual, even between the creature and the Creator, between man and God.
101:2.11 (1107.1) 对自然之沉思的确在逻辑上指向了智能引导、甚至鲜活监管之方向，但它却不会以任何令人满意的方式揭示一位人格之神。在另一方面，自然揭示不出任何阻止宇宙被视为一位宗教之神行为结果的事物。通过自然本身不能发现神，但由于人类已通过其他方式发现了他，对自然之研究与一种对宇宙之更高而又更为灵性的阐释变得完全一致了。		101:2.11 (1107.1) The contemplation of nature does logically point in the direction of intelligent guidance, even living supervision, but it does not in any satisfactory manner reveal a personal God. On the other hand, nature discloses nothing which would preclude the universe from being looked upon as the handiwork of the God of religion. God cannot be found through nature alone, but man having otherwise found him, the study of nature becomes wholly consistent with a higher and more spiritual interpretation of the universe.
101:2.12 (1107.2) 启示作为一种纪元性现象是周期性的；它作为一种个人性人类体验则是连续性的。神性作为来自上父的调整者赠与，作为来自上子的真理之灵，以及作为来自宇宙之灵的圣灵而运作于凡人人格之中，而这三种超凡的赠与则在人类的经验性进化中统一为至高者的侍奉。		101:2.12 (1107.2) Revelation as an epochal phenomenon is periodic; as a personal human experience it is continuous. Divinity functions in mortal personality as the Adjuster gift of the Father, as the Spirit of Truth of the Son, and as the Holy Spirit of the Universe Spirit, while these three supermortal endowments are unified in human experiential evolution as the ministry of the Supreme.
101:2.13 (1107.3) 真正的宗教是一种对实相的洞见，是道德意识的信实产物，而非只是对任何教条学说体系的智性赞成。真正的宗教在于这样一种体验，即“圣灵和我们的灵同证我们是神的儿女。”宗教并不在于神学命题，而在于灵性洞见和灵魂信赖之崇高。		101:2.13 (1107.3) True religion is an insight into reality, the faith-child of the moral consciousness, and not a mere intellectual assent to any body of dogmatic doctrines. True religion consists in the experience that “the Spirit itself bears witness with our spirit that we are the children of God.” Religion consists not in theologic propositions but in spiritual insight and the sublimity of the soul’s trust.
101:2.14 (1107.4) 你最深的本质 -- 神性调整者 -- 在你内心创造出一种对正义之饥渴，一种对神性完美的特定渴求。宗教便是对这种趋向神性达成之内在冲动的信实认可行为；由此带来了那种灵魂信赖与确信，你将其清醒意识为救赎之道、人格续存之手段，以及所有那些你逐渐视为真与善之价值。		101:2.14 (1107.4) Your deepest nature—the divine Adjuster—creates within you a hunger and thirst for righteousness, a certain craving for divine perfection. Religion is the faith act of the recognition of this inner urge to divine attainment; and thus is brought about that soul trust and assurance of which you become conscious as the way of salvation, the technique of the survival of personality and all those values which you have come to look upon as being true and good.
101:2.15 (1107.5) 对宗教的认知从来不曾、也永远不会依赖于伟大的学问或聪明的逻辑。它是灵性洞见，那就是为何这个世界最伟大的宗教导师，甚至先知中有些时常拥有很少的世间智慧。宗教信仰对于有学问者和无学问者都是一样可得的。		101:2.15 (1107.5) The realization of religion never has been, and never will be, dependent on great learning or clever logic. It is spiritual insight, and that is just the reason why some of the world’s greatest religious teachers, even the prophets, have sometimes possessed so little of the wisdom of the world. Religious faith is available alike to the learned and the unlearned.
101:2.16 (1107.6) 宗教必定永远都是其自身的评论者和裁判者；它永远无法从外面得以观察，更少得以了解。你对一位人格之神的唯一确信在于你对灵性事物的信仰与体验所生成的洞见。对于所有你那些拥有过类似体验的同伴们来说，任何关于神之人格和实相的争论都是没有必要的，而对于所有其他对神并非如此确信之人，任何可能的争论永远无法是真正令人信服的。		101:2.16 (1107.6) Religion must ever be its own critic and judge; it can never be observed, much less understood, from the outside. Your only assurance of a personal God consists in your own insight as to your belief in, and experience with, things spiritual. To all of your fellows who have had a similar experience, no argument about the personality or reality of God is necessary, while to all other men who are not thus sure of God no possible argument could ever be truly convincing.
101:2.17 (1107.7) 心理学或许确实会尝试研究宗教对社会环境的反作用现象，但却永远无法指望深入到宗教的真正内在动机与运作。只有神学，即信仰之领域和启示之手段，才能够提供有关宗教体验之本质与内容的各种智能阐释。		101:2.17 (1107.7) Psychology may indeed attempt to study the phenomena of religious reactions to the social environment, but never can it hope to penetrate to the real and inner motives and workings of religion. Only theology, the province of faith and the technique of revelation, can afford any sort of intelligent account of the nature and content of religious experience.
3. 宗教的特征 ^top		3. The Characteristics of Religion ^top
101:3.1 (1107.8) 宗教是如此地富有生机，以至它会在缺乏学问时持续下来。尽管受到错误宇宙观和虚假哲学所玷污，它仍能存活下来；它甚至从形而上学的混乱中存续下来。在宗教的整个历史变迁中，永远存续着那些对人类进步和续存不可或缺之物：伦理良知和道德意识。		101:3.1 (1107.8) Religion is so vital that it persists in the absence of learning. It lives in spite of its contamination with erroneous cosmologies and false philosophies; it survives even the confusion of metaphysics. In and through all the historic vicissitudes of religion there ever persists that which is indispensable to human progress and survival: the ethical conscience and the moral consciousness.
101:3.2 (1108.1) 信实洞见，或是说灵性直觉，是宇宙心智与思想调整者联合之捐赠，后者是上父对人类的赠与。灵性推理，即灵魂智能，是圣灵之捐赠，即造物之灵对人类的赠与。灵性哲学，即对灵性实相的智慧，是真理之灵的捐赠，即赠与圣子们对人类子民的共同赠与。这些灵性捐赠之协调与相互关联，将人类构建成为潜在天命中的一种灵性人格。		101:3.2 (1108.1) Faith-insight, or spiritual intuition, is the endowment of the cosmic mind in association with the Thought Adjuster, which is the Father’s gift to man. Spiritual reason, soul intelligence, is the endowment of the Holy Spirit, the Creative Spirit’s gift to man. Spiritual philosophy, the wisdom of spirit realities, is the endowment of the Spirit of Truth, the combined gift of the bestowal Sons to the children of men. And the co-ordination and interassociation of these spirit endowments constitute man a spirit personality in potential destiny.
101:3.3 (1108.2) 正是这同一处于原始胚胎形式的灵性人格，即其调整者所有物从肉身的自然死亡中续存下来。这一具有灵性起源且伴有人类体验之复合实体，通过圣子们所提供的生存方式而得以激活，并在物质与灵性这一短暂联合因生命运动终止而分离之时，（在调整者的监护下）从心智与物质组成的物质性自我解体中续存下来。		101:3.3 (1108.2) It is this same spirit personality, in primitive and embryonic form, the Adjuster possession of which survives the natural death in the flesh. This composite entity of spirit origin in association with human experience is enabled, by means of the living way provided by the divine Sons, to survive (in Adjuster custody) the dissolution of the material self of mind and matter when such a transient partnership of the material and the spiritual is divorced by the cessation of vital motion.
101:3.4 (1108.3) 通过宗教信仰，人的灵魂依靠特有的方式揭示自身，并展示出其渐成本质中的潜在神性，在上述特有的方式中，它包含了凡人人格对某些艰难智性状况和棘手社会状况的反应。真正的灵性信仰（即真正的道德意识）之所以得以展示出来，是由于它：		101:3.4 (1108.3) Through religious faith the soul of man reveals itself and demonstrates the potential divinity of its emerging nature by the characteristic manner in which it induces the mortal personality to react to certain trying intellectual and testing social situations. Genuine spiritual faith (true moral consciousness) is revealed in that it:
101:3.5 (1108.4) 1. 会引起伦理和道德的进步，尽管存有与生俱来的相反动物性倾向。		101:3.5 (1108.4) 1. Causes ethics and morals to progress despite inherent and adverse animalistic tendencies.
101:3.6 (1108.5) 2. 会对神之善产生一种崇高的信赖，即便在面对痛苦的失望和全盘的挫败之时。		101:3.6 (1108.5) 2. Produces a sublime trust in the goodness of God even in the face of bitter disappointment and crushing defeat.
101:3.7 (1108.6) 3. 会形成深刻的勇气和信心，尽管存有自然的困境和肉体的苦难。		101:3.7 (1108.6) 3. Generates profound courage and confidence despite natural adversity and physical calamity.
101:3.8 (1108.7) 4. 会展现出难以言表的镇静和持续长久的安宁，尽管有令人困惑的疾病乃至严重的肉体痛苦。		101:3.8 (1108.7) 4. Exhibits inexplicable poise and sustaining tranquillity notwithstanding baffling diseases and even acute physical suffering.
101:3.9 (1108.8) 5. 会保持一种不可思议的人格镇静与沉着，在面对粗暴对待和极端不公之时。		101:3.9 (1108.8) 5. Maintains a mysterious poise and composure of personality in the face of maltreatment and the rankest injustice.
101:3.10 (1108.9) 6. 会保持一种对终极胜利的神性信赖，尽管存有看似盲目命运之残忍，以及自然力对人类福祉看似彻底的冷漠。		101:3.10 (1108.9) 6. Maintains a divine trust in ultimate victory in spite of the cruelties of seemingly blind fate and the apparent utter indifference of natural forces to human welfare.
101:3.11 (1108.10) 7. 会坚持对神的坚定信念，尽管存在所有相反的逻辑展示，并会成功抵制所有其他智性诡辩。		101:3.11 (1108.10) 7. Persists in the unswerving belief in God despite all contrary demonstrations of logic and successfully withstands all other intellectual sophistries.
101:3.12 (1108.11) 8. 会继续展示出对灵魂续存的无畏信仰，不管虚假科学的欺骗教导和谬误哲学的劝诱哄骗。		101:3.12 (1108.11) 8. Continues to exhibit undaunted faith in the soul’s survival regardless of the deceptive teachings of false science and the persuasive delusions of unsound philosophy.
101:3.13 (1108.12) 9. 会生存和获胜，尽管有复杂而偏颇之现代文明的压倒性超载。		101:3.13 (1108.12) 9. Lives and triumphs irrespective of the crushing overload of the complex and partial civilizations of modern times.
101:3.14 (1108.13) 10. 会对利他主义的持久存续做出贡献，尽管存有人性的自私、社会的对抗、产业的贪婪和政治的失调。		101:3.14 (1108.13) 10. Contributes to the continued survival of altruism in spite of human selfishness, social antagonisms, industrial greeds, and political maladjustments.
101:3.15 (1108.14) 11. 会牢固坚持一种对宇宙统一和神性指引的崇高信念，不管邪恶和罪恶令人费解之存在。		101:3.15 (1108.14) 11. Steadfastly adheres to a sublime belief in universe unity and divine guidance regardless of the perplexing presence of evil and sin.
101:3.16 (1108.15) 12. 会一往直前崇拜神，不管任何一切事。敢于宣称，“即便他要杀我，我仍将侍奉他。”		101:3.16 (1108.15) 12. Goes right on worshiping God in spite of anything and everything. Dares to declare, “Even though he slay me, yet will I serve him.”
101:3.17 (1108.16) 然后，我们会通过以下三种现象而知晓，人类拥有一个或多个神性之灵驻于其身内：第一，通过个人体验 -- 即宗教信仰；第二，通过启示 -- 即个人的和种族的；第三，通过上述十二种在真正人类生存的实际艰难状况面前的灵般表现所例示的这种对其物质环境卓越超常反应之惊异展示。还有其他种种。		101:3.17 (1108.16) We know, then, by three phenomena, that man has a divine spirit or spirits dwelling within him: first, by personal experience—religious faith; second, by revelation—personal and racial; and third, by the amazing exhibition of such extraordinary and unnatural reactions to his material environment as are illustrated by the foregoing recital of twelve spiritlike performances in the presence of the actual and trying situations of real human existence. And there are still others.
101:3.18 (1109.1) 正是在信仰在宗教领域中这种充满活力而又朝气蓬勃的表现，使得凡人有资格确信那一具有人类本质之无比禀赋（即宗教体验）的个人所有和灵性实相。		101:3.18 (1109.1) And it is just such a vital and vigorous performance of faith in the domain of religion that entitles mortal man to affirm the personal possession and spiritual reality of that crowning endowment of human nature, religious experience.
4. 启示之限度 ^top		4. The Limitations of Revelation ^top
101:4.1 (1109.2) 因为你们世界对诸多起源乃至自然起源是普遍无知的，所以不时提供宇宙学方面的指导看起来是明智的。而这总是会给未来造成麻烦。启示之律法因其禁止传授非赢得性的或比预期时间早的知识而极大阻碍了我们。任何作为启示类宗教一部分而展示出来的宇宙学，注定会在一段很短的时间内过快成长。相应地，对这一启示的未来研究者们，会忍不住丢弃它所包含的任何有关真正宗教真理的要素，因为他们会发现其中所展示的相关宇宙学中字面上的错误。		101:4.1 (1109.2) Because your world is generally ignorant of origins, even of physical origins, it has appeared to be wise from time to time to provide instruction in cosmology. And always has this made trouble for the future. The laws of revelation hamper us greatly by their proscription of the impartation of unearned or premature knowledge. Any cosmology presented as a part of revealed religion is destined to be outgrown in a very short time. Accordingly, future students of such a revelation are tempted to discard any element of genuine religious truth it may contain because they discover errors on the face of the associated cosmologies therein presented.
101:4.2 (1109.3) 人类应当理解参与真理启示的我们，受到我们上级指令的严格限制。我们不会随意预期一千年中的科学发现。启示者们必须要依照构成启示授权之一部分的诸多指令行事。我们不会考虑任何克服这一困难的方式，无论是现在还是在任何未来时代。我们全都知道，尽管这一系列启示性陈述中的历史事实和宗教真理将会立于即将到来的诸个时代的记载中，但在很短几年里，我们关于物理科学的许多论述，将会由于进一步的科学发展和崭新发现的缘故而需要修订。我们甚至现在就可以预见这些新的发展，但我们被禁止将这些从人类角度来说未被发现的事实包含到启示录中。要弄清楚的是，启示未必是受神灵所激发的。这些启示所包含的宇宙学并非受神灵所激发的，它受限于我们对当今知识之协调分类的许可。尽管神性或灵性洞见是一种赠与，但人类智慧却必须要演进。		101:4.2 (1109.3) Mankind should understand that we who participate in the revelation of truth are very rigorously limited by the instructions of our superiors. We are not at liberty to anticipate the scientific discoveries of a thousand years. Revelators must act in accordance with the instructions which form a part of the revelation mandate. We see no way of overcoming this difficulty, either now or at any future time. We full well know that, while the historic facts and religious truths of this series of revelatory presentations will stand on the records of the ages to come, within a few short years many of our statements regarding the physical sciences will stand in need of revision in consequence of additional scientific developments and new discoveries. These new developments we even now foresee, but we are forbidden to include such humanly undiscovered facts in the revelatory records. Let it be made clear that revelations are not necessarily inspired. The cosmology of these revelations is not inspired. It is limited by our permission for the co-ordination and sorting of present-day knowledge. While divine or spiritual insight is a gift, human wisdom must evolve.
101:4.3 (1109.4) 真理始终是一种启示：当它作为内驻调整者运作之结果而出现时是自发性启示；而当它由某些其他天界代理、团体或人格之运作所呈现时则是纪元性启示。		101:4.3 (1109.4) Truth is always a revelation: autorevelation when it emerges as a result of the work of the indwelling Adjuster; epochal revelation when it is presented by the function of some other celestial agency, group, or personality.
101:4.4 (1109.5) 归根结底，宗教是要依照其展示自身固有神性卓越的方式与程度，由其成果来评判的。		101:4.4 (1109.5) In the last analysis, religion is to be judged by its fruits, according to the manner and the extent to which it exhibits its own inherent and divine excellence.
101:4.5 (1109.6) 真理或许仅相对来说是受神灵所激发的，虽然启示一成不变是一种灵性现象。尽管有关宇宙学的论述从不是受神灵所激发的，但这些启示仍具有极大的价值，因为它们至少通过以下方式暂时澄清了知识：		101:4.5 (1109.6) Truth may be but relatively inspired, even though revelation is invariably a spiritual phenomenon. While statements with reference to cosmology are never inspired, such revelations are of immense value in that they at least transiently clarify knowledge by:
101:4.6 (1109.7) 1. 通过对谬误的权威性移除而减少了混乱。		101:4.6 (1109.7) 1. The reduction of confusion by the authoritative elimination of error.
101:4.7 (1109.8) 2. 对已知或将知事实与观察的协调。		101:4.7 (1109.8) 2. The co-ordination of known or about-to-be-known facts and observations.
101:4.8 (1110.1) 3. 对远古涉及纪元性事件遗失知识之重要片段的恢复。		101:4.8 (1110.1) 3. The restoration of important bits of lost knowledge concerning epochal transactions in the distant past.
101:4.9 (1110.2) 4. 对填充本应已赢得知识中至关重要缺失空白之信息的提供。		101:4.9 (1110.2) 4. The supplying of information which will fill in vital missing gaps in otherwise earned knowledge.
101:4.10 (1110.3) 5. 以此种方式呈现宇宙数据，以便阐明相伴启示中所含的灵性教导。		101:4.10 (1110.3) 5. Presenting cosmic data in such a manner as to illuminate the spiritual teachings contained in the accompanying revelation.
5. 因启示而得以扩展的宗教 ^top		5. Religion Expanded by Revelation ^top
101:5.1 (1110.4) 启示是一种手段，凭借它在从灵性获得的真理中分拣、筛选进化类谬误的必要工作方面会节省世代的时间。		101:5.1 (1110.4) Revelation is a technique whereby ages upon ages of time are saved in the necessary work of sorting and sifting the errors of evolution from the truths of spirit acquirement.
101:5.2 (1110.5) 科学处理事实；宗教只涉及价值。通过启蒙性哲学，心智会竭力去统一事实与价值之意涵，由此达于一种具有完满实相的概念。要记住，科学是知识之域，哲学是智慧之域，宗教则是信仰体验之域。但尽管如此，宗教却呈现出两个方面的显现：		101:5.2 (1110.5) Science deals with facts; religion is concerned only with values. Through enlightened philosophy the mind endeavors to unite the meanings of both facts and values, thereby arriving at a concept of complete reality. Remember that science is the domain of knowledge, philosophy the realm of wisdom, and religion the sphere of the faith experience. But religion, nonetheless, presents two phases of manifestation:
101:5.3 (1110.6) 1. 进化类宗教。原始崇拜之体验，一种心智衍生出的宗教。		101:5.3 (1110.6) 1. Evolutionary religion. The experience of primitive worship, the religion which is a mind derivative.
101:5.4 (1110.7) 2. 启示类宗教。 一种灵性衍生出的宇宙态度；对永恒实相之存留、人格之续存以及宇宙神灵之终归达成的确信与信念，神灵之意图使得这一切成为可能。进化类宗教或早或迟注定会接受启示的灵性扩展，这是宇宙计划的一部分。		101:5.4 (1110.7) 2. Revealed religion. The universe attitude which is a spirit derivative; the assurance of, and belief in, the conservation of eternal realities, the survival of personality, and the eventual attainment of the cosmic Deity, whose purpose has made all this possible. It is a part of the plan of the universe that, sooner or later, evolutionary religion is destined to receive the spiritual expansion of revelation.
101:5.5 (1110.8) 科学和宗教都始于以某些普遍被接受的逻辑演绎基础为假设。因此，哲学必定也在以下三种事物所组成实相之假设的基础上开始其生涯：		101:5.5 (1110.8) Both science and religion start out with the assumption of certain generally accepted bases for logical deductions. So, also, must philosophy start its career upon the assumption of the reality of three things:
101:5.6 (1110.9) 1. 物质性身体。		101:5.6 (1110.9) 1. The material body.
101:5.7 (1110.10) 2. 人类的超物质层面，即灵魂甚或是内驻之灵。		101:5.7 (1110.10) 2. The supermaterial phase of the human being, the soul or even the indwelling spirit.
101:5.8 (1110.11) 3. 人类心智，即灵性与物质之间、物质与灵性之间相互交流和相互关联的机制。		101:5.8 (1110.11) 3. The human mind, the mechanism for intercommunication and interassociation between spirit and matter, between the material and the spiritual.
101:5.9 (1110.12) 科学家会收集事实，哲学家会协调观念，而先知则会提升理念。感觉和情感是宗教一成不变的伴随物，但它们并非宗教。宗教或许是体验之感觉，但它却很难是感觉之体验。逻辑（理性）和情感（感觉）在本质上都不是宗教体验的一部分，尽管二者或许会在把灵性洞见贯入现实的信仰实践中多方面关联起来，一切都依照个体心智的状态和性情倾向。		101:5.9 (1110.12) Scientists assemble facts, philosophers co-ordinate ideas, while prophets exalt ideals. Feeling and emotion are invariable concomitants of religion, but they are not religion. Religion may be the feeling of experience, but it is hardly the experience of feeling. Neither logic (rationalization) nor emotion (feeling) is essentially a part of religious experience, although both may variously be associated with the exercise of faith in the furtherance of spiritual insight into reality, all according to the status and temperamental tendency of the individual mind.
101:5.10 (1110.13) 进化类宗教是地方宇宙心智辅助者所赋予的创造性禀赋之运作，以及进化人类身上崇拜特质之孕育。这类原始宗教直接涉及伦理和道德，即人类的责任感。这类宗教基于对良知的确信，并会导致相对性伦理文明的稳定化。		101:5.10 (1110.13) Evolutionary religion is the outworking of the endowment of the local universe mind adjutant charged with the creation and fostering of the worship trait in evolving man. Such primitive religions are directly concerned with ethics and morals, the sense of human duty. Such religions are predicated on the assurance of conscience and result in the stabilization of relatively ethical civilizations.
101:5.11 (1111.1) 个人性的启示宗教，是由代表天堂三位一体三个位格的赠与之灵所襄助，并尤为涉及真理的扩展。进化类宗教给个体带来了个人责任感的观念；而启示类宗教则渐趋将重点放在爱、即黄金法则之上。		101:5.11 (1111.1) Personally revealed religions are sponsored by the bestowal spirits representing the three persons of the Paradise Trinity and are especially concerned with the expansion of truth. Evolutionary religion drives home to the individual the idea of personal duty; revealed religion lays increasing emphasis on loving, the golden rule.
101:5.12 (1111.2) 进化好的宗教完全停留在信仰之上，启示则拥有其对神性和实相之真理的扩展呈现，以及更有价值的实际体验所产生的额外确保，而上述实际体验则由于进化类信仰和启示类真理实际运作结合而积累起来。人性信仰与神性真理这样一种运作结合，构成了通往灵质性人格之实际获得路途上一种良好品格的所有物。		101:5.12 (1111.2) Evolved religion rests wholly on faith. Revelation has the additional assurance of its expanded presentation of the truths of divinity and reality and the still more valuable testimony of the actual experience which accumulates in consequence of the practical working union of the faith of evolution and the truth of revelation. Such a working union of human faith and divine truth constitutes the possession of a character well on the road to the actual acquirement of a morontial personality.
101:5.13 (1111.3) 进化类宗教仅提供了信仰之确保和良知之确认；启示类宗教则提供了信仰之确保，加上启示性实相中鲜活体验之真理。而宗教方面的第三步，或是说宗教体验的第三个阶段，则与灵质性状态有关，即对元慧的更坚实把握。启示类宗教的真理会随着灵质性进步而得以扩展；你将会越来越多地知道有关至高价值、神性之善、宇宙关系、永恒实相以及终极天命的真理。		101:5.13 (1111.3) Evolutionary religion provides only the assurance of faith and the confirmation of conscience; revelatory religion provides the assurance of faith plus the truth of a living experience in the realities of revelation. The third step in religion, or the third phase of the experience of religion, has to do with the morontia state, the firmer grasp of mota. Increasingly in the morontia progression the truths of revealed religion are expanded; more and more you will know the truth of supreme values, divine goodnesses, universal relationships, eternal realities, and ultimate destinies.
101:5.14 (1111.4) 随着灵质性愈加进步，真理之确保会取代信仰之确保。当你最终被编入真正的灵性世界时，纯粹的灵性洞见之确保将会代替信仰和真理之确保而运作，或不如说，它会与这些先前的人格确保手段相协力，并叠加于其上。		101:5.14 (1111.4) Increasingly throughout the morontia progression the assurance of truth replaces the assurance of faith. When you are finally mustered into the actual spirit world, then will the assurances of pure spirit insight operate in the place of faith and truth or, rather, in conjunction with, and superimposed upon, these former techniques of personality assurance.
6. 渐进性宗教体验 ^top		6. Progressive Religious Experience ^top
101:6.1 (1111.5) 启示类宗教的灵质性层面与续存的体验有关，其巨大的驱动力便是灵性完美的达成。更高等的崇拜驱动力也会出现，伴随着一种渐增性伦理服务的迫切要求。灵质性洞见蕴含了一种对七重者、至高者乃至终极者不断扩展的意识。		101:6.1 (1111.5) The morontia phase of revealed religion has to do with the experience of survival, and its great urge is the attainment of spirit perfection. There also is present the higher urge of worship, associated with an impelling call to increased ethical service. Morontia insight entails an ever-expanding consciousness of the Sevenfold, the Supreme, and even the Ultimate.
101:6.2 (1111.6) 在所有的宗教体验中，从其物质层次上的最早起始，往上到全面灵性状态之达成时期，调整者是至高者存在实相之个人性实现的奥秘所在；这同一调整者，也持有你信奉终极者之超越性达成的奥秘。进化人类的经验性人格，与永存性之神的调整者本质结合到一起，构成了至高性存在的潜在完满，并且是超越性人格之超有限终归化的固有基础。		101:6.2 (1111.6) Throughout all religious experience, from its earliest inception on the material level up to the time of the attainment of full spirit status, the Adjuster is the secret of the personal realization of the reality of the existence of the Supreme; and this same Adjuster also holds the secrets of your faith in the transcendental attainment of the Ultimate. The experiential personality of evolving man, united to the Adjuster essence of the existential God, constitutes the potential completion of supreme existence and is inherently the basis for the superfinite eventuation of transcendental personality.
101:6.3 (1111.7) 道德意志包含了基于理性知识、由智慧所扩增且由宗教信仰所认可的决定。这些选择是具有道德本性的行为，也是有道德人格存在之证据，而后者是灵质性人格以及最终真正灵性状态之前身。		101:6.3 (1111.7) Moral will embraces decisions based on reasoned knowledge, augmented by wisdom, and sanctioned by religious faith. Such choices are acts of moral nature and evidence the existence of moral personality, the forerunner of morontia personality and eventually of true spirit status.
101:6.4 (1111.8) 进化类知识不过是原生质记忆材料的积累；这便是最为原始形态的受造物意识。智慧包含了原生质记忆关联和重组进程中所形成的观念，而这种现象将人类心智与纯动物心智区分开来。动物拥有知识，但只有人类才拥有智慧能力。通过在这样一种心智上授予来自上父和众子之灵，即思想调整者和真理之灵，真理得以能被赋予智慧的个体所理解。		101:6.4 (1111.8) The evolutionary type of knowledge is but the accumulation of protoplasmic memory material; this is the most primitive form of creature consciousness. Wisdom embraces the ideas formulated from protoplasmic memory in process of association and recombination, and such phenomena differentiate human mind from mere animal mind. Animals have knowledge, but only man possesses wisdom capacity. Truth is made accessible to the wisdom-endowed individual by the bestowal on such a mind of the spirits of the Father and the Sons, the Thought Adjuster and the Spirit of Truth.
101:6.5 (1112.1) 基督•迈克尔在被赠与到玉苒厦(Urantia)之时，生活在进化类宗教的支配下，直至他洗礼之时。从那时起直到包括他受难事件以降，他通过进化类宗教和启示类宗教的综合指导而推进他的工作，从他复活的那天早上直到他升天，他穿越了凡人从物质世界过渡到灵性世界之灵质性生活的诸多阶段。在他升天后，迈克尔成了至高者体验、即至高者实现的掌控者；由于成了内巴顿(Nebadon)当中拥有无限能力去体验至高者实相的一个人物，他即刻便达至了其地方宇宙中的至高主权者地位。		101:6.5 (1112.1) Christ Michael, when bestowed on Urantia, lived under the reign of evolutionary religion up to the time of his baptism. From that moment up to and including the event of his crucifixion he carried forward his work by the combined guidance of evolutionary and revealed religion. From the morning of his resurrection until his ascension he traversed the manifold phases of the morontia life of mortal transition from the world of matter to that of spirit. After his ascension Michael became master of the experience of Supremacy, the realization of the Supreme; and being the one person in Nebadon possessed of unlimited capacity to experience the reality of the Supreme, he forthwith attained to the status of the sovereignty of supremacy in and to his local universe.
101:6.6 (1112.2) 就人类而言，与内驻调整者的最终融合及从而发生的合一 --即人与神之本质的人格合成 -- 潜在上使他成了至高者的一个鲜活部分，并为这样一个一度的凡人确保了对至高者宇宙服务终局之无尽追求的永恒继承权。		101:6.6 (1112.2) With man, the eventual fusion and resultant oneness with the indwelling Adjuster—the personality synthesis of man and the essence of God—constitute him, in potential, a living part of the Supreme and insure for such a onetime mortal being the eternal birthright of the endless pursuit of finality of universe service for and with the Supreme.
101:6.7 (1112.3) 启示教导凡人，要通过在时间进步的方式，在空间中开启这一壮丽而而迷人的冒险，他应该通过将知识组织成观念决定而起始；接下来，授权智慧去不懈劳作于以下这一高尚任务，即将其自我拥有的观念转化成渐为实用但却又超凡的理念，甚至转化成那样一些概念，它们作为观念是如此合乎理性、作为理念是如此合乎逻辑，以至调整者敢于将它们结合起来并使之灵性化，从而使它们在有限心智中得以关联，将它们构建成实际的人性补足物，从而为众子的真理之灵、为天堂真理即普遍真理之时空显现的运作做好准备。观念决定、逻辑理念和神圣真理之协调，构成了一种正义品格之所有物，即凡人获允进入灵质性世界之不断扩展且渐为灵性实相的先决条件。		101:6.7 (1112.3) Revelation teaches mortal man that, to start such a magnificent and intriguing adventure through space by means of the progression of time, he should begin by the organization of knowledge into idea-decisions; next, mandate wisdom to labor unremittingly at its noble task of transforming self-possessed ideas into increasingly practical but nonetheless supernal ideals, even those concepts which are so reasonable as ideas and so logical as ideals that the Adjuster dares so to combine and spiritize them as to render them available for such association in the finite mind as will constitute them the actual human complement thus made ready for the action of the Truth Spirit of the Sons, the time-space manifestations of Paradise truth—universal truth. The co-ordination of idea-decisions, logical ideals, and divine truth constitutes the possession of a righteous character, the prerequisite for mortal admission to the ever-expanding and increasingly spiritual realities of the morontia worlds.
101:6.8 (1112.4) 耶稣的教导构成了首个如此全面包含了知识、智慧、信仰、真理和爱心之融洽协调，又如此彻底而同步来提供现世安宁、智性确定、道德启蒙、哲学稳定、伦理敏感、神之意识和个人续存之积极确保的玉苒厦(Urantia)宗教。耶稣的信仰为人类救赎之终局，也为凡人宇宙达成之终极指明了道路，因为它提供了：		101:6.8 (1112.4) The teachings of Jesus constituted the first Urantian religion which so fully embraced a harmonious co-ordination of knowledge, wisdom, faith, truth, and love as completely and simultaneously to provide temporal tranquillity, intellectual certainty, moral enlightenment, philosophic stability, ethical sensitivity, God-consciousness, and the positive assurance of personal survival. The faith of Jesus pointed the way to finality of human salvation, to the ultimate of mortal universe attainment, since it provided for:
101:6.9 (1112.5) 1. 从物质性羁绊中的救赎，即与神之亲子身份的个人认知，而神就是灵。		101:6.9 (1112.5) 1. Salvation from material fetters in the personal realization of sonship with God, who is spirit.
101:6.10 (1112.6) 2. 从智性束缚中的救赎：人将会知晓真理，而真理将会使他自由。		101:6.10 (1112.6) 2. Salvation from intellectual bondage: man shall know the truth, and the truth shall set him free.
101:6.11 (1112.7) 3. 从灵性盲目中的救赎，即对凡人情谊的人性认知，以及对所有宇宙受造物之兄弟情谊的灵质性觉知；对灵性实相的服务与发现以及对灵性价值之善的侍奉与启示。		101:6.11 (1112.7) 3. Salvation from spiritual blindness, the human realization of the fraternity of mortal beings and the morontian awareness of the brotherhood of all universe creatures; the service-discovery of spiritual reality and the ministry-revelation of the goodness of spirit values.
101:6.12 (1113.1) 4. 从自我之不完满中的救赎，即通过宇宙诸灵性层次之达成，以及通过对哈沃纳(Havona)之和谐和天堂之完美的最终认知。		101:6.12 (1113.1) 4. Salvation from incompleteness of self through the attainment of the spirit levels of the universe and through the eventual realization of the harmony of Havona and the perfection of Paradise.
101:6.13 (1113.2) 5. 从自我中的救赎，即通过至高者心智之诸多宇宙层次的达成，以及通过与所有其他拥有自我意识存有之达成相协调，而获得从自我意识局限中的解脱。		101:6.13 (1113.2) 5. Salvation from self, deliverance from the limitations of self-consciousness through the attainment of the cosmic levels of the Supreme Mind and by co-ordination with the attainments of all other self-conscious beings.
101:6.14 (1113.3) 6. 从时间中的救赎，即一种在神之认知和为神服务方面具有无尽进步的永恒生命成就。		101:6.14 (1113.3) 6. Salvation from time, the achievement of an eternal life of unending progression in God-recognition and God-service.
101:6.15 (1113.4) 7. 从有限中的救赎，即受造物在至高者身中，并通过至高者与神灵的完美化合一，尝试对处于后终局者之诸个绝限性层次的终极者的超越性发现。		101:6.15 (1113.4) 7. Salvation from the finite, the perfected oneness with Deity in and through the Supreme by which the creature attempts the transcendental discovery of the Ultimate on the postfinaliter levels of the absonite.
101:6.16 (1113.5) 这样一种七重性救赎，相当于对万有之父终极体验认知的完满和完美。所有这一切，从潜在来说，都可被容纳于人类宗教体验的信仰实相中。它之所以容纳一切，是由于耶稣的信仰是由超出终极性以外的实相所孕育和启示而来的；耶稣的信仰接近于一种宇宙绝对之状态，以致这样一种信仰有可能展现于进化的时空宇宙中。		101:6.16 (1113.5) Such a sevenfold salvation is the equivalent of the completeness and perfection of the realization of the ultimate experience of the Universal Father. And all this, in potential, is contained within the reality of the faith of the human experience of religion. And it can be so contained since the faith of Jesus was nourished by, and was revelatory of, even realities beyond the ultimate; the faith of Jesus approached the status of a universe absolute in so far as such is possible of manifestation in the evolving cosmos of time and space.
101:6.17 (1113.6) 通过将耶稣信仰据为己有，凡人能够在时间中预尝永恒性实相。耶稣在人类体验中做出了对终极之父的发现，他那些处于肉身凡俗生命中的兄弟们，也能沿着这同一发现上父之体验追随他。他们甚至能够像耶稣所是的那样，在这一与上父的体验中达到同样的满足。在迈克尔的最后一次赠与完成之际，众多新的潜在性得以在内巴顿(Nebadon)宇宙中现实化了，其中之一便是对通向万有之父的永恒道路的全新阐释，它甚至可被处于空间行星上最初生命阶段中、具有物质性血肉之躯的凡人所渡越。耶稣过去是、现在依然是这一新的鲜活道路，人类能够通过它而进入这一神圣继承，上父已命定这一继承是他的，仅待祈求而已。在耶稣身上丰盛展示了人类乃至神性人类信仰体验的起始与终结。		101:6.17 (1113.6) Through the appropriation of the faith of Jesus, mortal man can foretaste in time the realities of eternity. Jesus made the discovery, in human experience, of the Final Father, and his brothers in the flesh of mortal life can follow him along this same experience of Father discovery. They can even attain, as they are, the same satisfaction in this experience with the Father as did Jesus as he was. New potentials were actualized in the universe of Nebadon consequent upon the terminal bestowal of Michael, and one of these was the new illumination of the path of eternity that leads to the Father of all, and which can be traversed even by the mortals of material flesh and blood in the initial life on the planets of space. Jesus was and is the new and living way whereby man can come into the divine inheritance which the Father has decreed shall be his for but the asking. In Jesus there is abundantly demonstrated both the beginnings and endings of the faith experience of humanity, even of divine humanity.
7. 个人性宗教哲学 ^top		7. A Personal Philosophy of Religion ^top
101:7.1 (1113.7) 一个观念只是一种理论上的行动计划，而一个积极的决定才是一种确认了的行动计划。一种成规，是一种无须确认而被接受的行动计划。用来构建一种个人宗教哲学的素材，来自于个人的内在和外在体验。社会地位、经济状况、教育机会、道德倾向、制度影响、政治发展、种族趋势，以及个人此时此地所受宗教教导，都会成为个人宗教哲学形成过程中的要素。甚至内在气质和智性喜好也会显著决定宗教哲学的模式。职业、婚姻和血缘关系都会影响到个人生活标准的演变。		101:7.1 (1113.7) An idea is only a theoretical plan for action, while a positive decision is a validated plan of action. A stereotype is a plan of action accepted without validation. The materials out of which to build a personal philosophy of religion are derived from both the inner and the environmental experience of the individual. The social status, economic conditions, educational opportunities, moral trends, institutional influences, political developments, racial tendencies, and the religious teachings of one’s time and place all become factors in the formulation of a personal philosophy of religion. Even the inherent temperament and intellectual bent markedly determine the pattern of religious philosophy. Vocation, marriage, and kindred all influence the evolution of one’s personal standards of life.
101:7.2 (1113.8) 宗教哲学出自于观念的基本成长加上体验生活，因为二者都会因模仿对方的倾向而得以改进。哲学结论的正确性有赖于敏锐、诚实、有识别力的、与意涵敏感性和评论精确性相关的思考。道德上的懦夫决不会达到哲学思考之极高层面；闯入新的体验层次、尝试对未知智性生活领域的探索，是需要勇气的。		101:7.2 (1113.8) A philosophy of religion evolves out of a basic growth of ideas plus experimental living as both are modified by the tendency to imitate associates. The soundness of philosophic conclusions depends on keen, honest, and discriminating thinking in connection with sensitivity to meanings and accuracy of evaluation. Moral cowards never achieve high planes of philosophic thinking; it requires courage to invade new levels of experience and to attempt the exploration of unknown realms of intellectual living.
101:7.3 (1114.1) 不久，新的价值体系便会形成；新的原则标准之构想会得以实现；习惯和理念会得以重塑；某种人格神的概念会得以达成，紧接着便是相关关系的扩展概念。		101:7.3 (1114.1) Presently new systems of values come into existence; new formulations of principles and standards are achieved; habits and ideals are reshaped; some idea of a personal God is attained, followed by enlarging concepts of relationship thereto.
101:7.4 (1114.2) 宗教生活哲学与非宗教生活哲学的极大不同，在于公认价值的本质与层次以及忠诚的对象。宗教哲学的演变中有四个层面：要么这样一种体验可能只会变得顺从于、甘愿服从于传统和权威。要么它可能会满足于些微的达成，只足以稳定日常生活，因此过早被拘于这样一种偶然获得的层次。第三类进展到了逻辑智性的层次，但却由于文化奴役而停滞不前。看到卓越的智者们如此牢固地禁锢在文化束缚的残酷掌控中，的确十分令人同情。观察到那些将其文化束缚换成了被误称为科学之唯物主义羁绊之人，同样是令人可怜的。哲学的第四个层次达到了摆脱所有惯例传统性障碍之自由，并敢于真诚、忠实、无畏和如实地思考、行动和生活。		101:7.4 (1114.2) The great difference between a religious and a nonreligious philosophy of living consists in the nature and level of recognized values and in the object of loyalties. There are four phases in the evolution of religious philosophy: Such an experience may become merely conformative, resigned to submission to tradition and authority. Or it may be satisfied with slight attainments, just enough to stabilize the daily living, and therefore becomes early arrested on such an adventitious level. Such mortals believe in letting well enough alone. A third group progress to the level of logical intellectuality but there stagnate in consequence of cultural slavery. It is indeed pitiful to behold giant intellects held so securely within the cruel grasp of cultural bondage. It is equally pathetic to observe those who trade their cultural bondage for the materialistic fetters of a science, falsely so called. The fourth level of philosophy attains freedom from all conventional and traditional handicaps and dares to think, act, and live honestly, loyally, fearlessly, and truthfully.
101:7.5 (1114.3) 对任一宗教哲学的严峻考验，便在于它是否区分出了物质世界与灵性世界的实相，而与此同时认出了它们在智性奋斗和社会服务中的统一性。一种正确的宗教哲学，不会将神的东西与凯撒的东西混为一谈。它也不会将纯奇观性的审美崇拜视为宗教的替代物。		101:7.5 (1114.3) The acid test for any religious philosophy consists in whether or not it distinguishes between the realities of the material and the spiritual worlds while at the same moment recognizing their unification in intellectual striving and in social serving. A sound religious philosophy does not confound the things of God with the things of Caesar. Neither does it recognize the aesthetic cult of pure wonder as a substitute for religion.
101:7.6 (1114.4) 哲学将很大程度上是一种良知童话的原始宗教转化成了一种宇宙实相类扬升价值方面的鲜活体验。		101:7.6 (1114.4) Philosophy transforms that primitive religion which was largely a fairy tale of conscience into a living experience in the ascending values of cosmic reality.
8. 信仰与信念 ^top		8. Faith and Belief ^top
101:8.1 (1114.5) 当信念激发生命并塑造生活方式时，它便达至了信仰之层次。将一种教导接受为真理并非信仰；那只是信念。肯定和确信也并非信仰。仅当一种心智状态实际主导了生活方式时，它才达至了信仰层次。信仰是真正个人宗教体验的一种鲜活属性。一个人会相信真、欣赏美、敬畏善，但却不会崇拜它们；这样一种因信得救的态度会被集中于神自身之上，他是所有这一切的人格化以及无限更多。		101:8.1 (1114.5) Belief has attained the level of faith when it motivates life and shapes the mode of living. The acceptance of a teaching as true is not faith; that is mere belief. Neither is certainty nor conviction faith. A state of mind attains to faith levels only when it actually dominates the mode of living. Faith is a living attribute of genuine personal religious experience. One believes truth, admires beauty, and reverences goodness, but does not worship them; such an attitude of saving faith is centered on God alone, who is all of these personified and infinitely more.
101:8.2 (1114.6) 信念总是限制性和约束性的；信仰则是扩展性和释放性的。信念会使人固定下来，信仰则会使人摆脱束缚。但鲜活的宗教信仰远非高尚信念的组合；它远非一种提升了的哲学体系；它是一种涉及灵性意涵、神圣理念和至高价值的鲜活体验；它是对神的认知和对人的服务。信念可成为群体所有物，但信仰必定是个人的。神学信念可被提议给一个群体，但信仰只能在个体笃信宗教者的心中升起。		101:8.2 (1114.6) Belief is always limiting and binding; faith is expanding and releasing. Belief fixates, faith liberates. But living religious faith is more than the association of noble beliefs; it is more than an exalted system of philosophy; it is a living experience concerned with spiritual meanings, divine ideals, and supreme values; it is God-knowing and man-serving. Beliefs may become group possessions, but faith must be personal. Theologic beliefs can be suggested to a group, but faith can rise up only in the heart of the individual religionist.
101:8.3 (1114.7) 当信仰擅自否认实相而将假设的知识授予到其信奉者身上时，它便伪造了其信赖。当信仰扶植对理性正直的背叛，并贬低对至高价值和神圣理念的忠诚时，它便是一个叛徒。信仰绝不会逃避凡人生活的解决问题责任。鲜活的信仰不会扶植固执、迫害和偏狭。		101:8.3 (1114.7) Faith has falsified its trust when it presumes to deny realities and to confer upon its devotees assumed knowledge. Faith is a traitor when it fosters betrayal of intellectual integrity and belittles loyalty to supreme values and divine ideals. Faith never shuns the problem-solving duty of mortal living. Living faith does not foster bigotry, persecution, or intolerance.
101:8.4 (1115.1) 信仰不会束缚创造性想象力，也不会对科学调查发现保有一种无理性的偏见。信仰使宗教获得活力，并驱使笃信宗教者勇敢地活出黄金法则。信仰之热忱是以知识为依据的，它的努力导崇高和平之前奏。		101:8.4 (1115.1) Faith does not shackle the creative imagination, neither does it maintain an unreasoning prejudice toward the discoveries of scientific investigation. Faith vitalizes religion and constrains the religionist heroically to live the golden rule. The zeal of faith is according to knowledge, and its strivings are the preludes to sublime peace.
9. 宗教与道德 ^top		9. Religion and Morality ^top
101:9.1 (1115.2) 任何声称的宗教启示，若未能承认由先前进化类宗教所创造和培植的伦理义务所带来的职责要求，那么它就不可能被视为是可信的。启示可靠地扩展了进化类宗教的伦理视野，同时也可靠地扩展了所有先前启示的道德义务。		101:9.1 (1115.2) No professed revelation of religion could be regarded as authentic if it failed to recognize the duty demands of ethical obligation which had been created and fostered by preceding evolutionary religion. Revelation unfailingly enlarges the ethical horizon of evolved religion while it simultaneously and unfailingly expands the moral obligations of all prior revelations.
101:9.2 (1115.3) 当你擅自评判人类的原始宗教（或是原始人的宗教）时，你应记得要去依照他们的启蒙和良知状态来判断这些野蛮人和评估他们的宗教体验。不要犯下按你自己的知识和真理标准来评判另一个人之宗教的错误。		101:9.2 (1115.3) When you presume to sit in critical judgment on the primitive religion of man (or on the religion of primitive man), you should remember to judge such savages and to evaluate their religious experience in accordance with their enlightenment and status of conscience. Do not make the mistake of judging another’s religion by your own standards of knowledge and truth.
101:9.3 (1115.4) 真正的宗教是灵魂中那样一种崇高而深刻的确信，它谆谆告诫人类，他若不相信那些构成其最高伦理道德概念的灵质性实相，不相信他对生命最伟大价值和宇宙最深刻实相的最高阐释，那将是错误的。而这样一种宗教，简直就是对灵性意识之最高指示形成智性忠诚的体验。		101:9.3 (1115.4) True religion is that sublime and profound conviction within the soul which compellingly admonishes man that it would be wrong for him not to believe in those morontial realities which constitute his highest ethical and moral concepts, his highest interpretation of life’s greatest values and the universe’s deepest realities. And such a religion is simply the experience of yielding intellectual loyalty to the highest dictates of spiritual consciousness.
101:9.4 (1115.5) 对美的追求，仅当它是合乎伦理的、且在达至丰富道德观念的程度时，才会成为宗教的一部分。仅当艺术与源自高等灵性动机的意识相结合，它才是宗教性的。		101:9.4 (1115.5) The search for beauty is a part of religion only in so far as it is ethical and to the extent that it enriches the concept of the moral. Art is only religious when it becomes diffused with purpose which has been derived from high spiritual motivation.
101:9.5 (1115.6) 开化人类的受启灵性意识并不太多关注某种特定的智性信念，也不太多关注某一独特的生活方式，而是更多关注发现生活的真理，发现应对世间生存之不断复发状况的适当正确手段。道德意识只是应用在人类对那些伦理价值和逐渐浮现之灵质性价值认识与觉知的一个名称，这些价值义务要求人类应在对日常行为的控制和引导下加以遵守。		101:9.5 (1115.6) The enlightened spiritual consciousness of civilized man is not concerned so much with some specific intellectual belief or with any one particular mode of living as with discovering the truth of living, the good and right technique of reacting to the ever-recurring situations of mortal existence. Moral consciousness is just a name applied to the human recognition and awareness of those ethical and emerging morontial values which duty demands that man shall abide by in the day-by-day control and guidance of conduct.
101:9.6 (1115.7) 尽管认识到宗教是不完美的，但其本质与作用至少有两种实用的呈现：		101:9.6 (1115.7) Though recognizing that religion is imperfect, there are at least two practical manifestations of its nature and function:
101:9.7 (1115.8) 1. 宗教的灵性驱策与哲学压力，易于使人将其对道德价值的评估直接往外投射进其同伴的事务中 -- 即宗教的伦理反应。		101:9.7 (1115.8) 1. The spiritual urge and philosophic pressure of religion tend to cause man to project his estimation of moral values directly outward into the affairs of his fellows—the ethical reaction of religion.
101:9.8 (1115.9) 2. 宗教为人类心智创造了一种灵性化的神性实相意识，它基于先前的道德价值观念、并依靠源自于其中的信仰，且与叠加的灵性价值相协调。宗教藉此便成了凡世事务的监察者，一种形式的荣耀化道德信任以及对实相、即提升的时间实相和更为持久的永恒实相的信心。		101:9.8 (1115.9) 2. Religion creates for the human mind a spiritualized consciousness of divine reality based on, and by faith derived from, antecedent concepts of moral values and co-ordinated with superimposed concepts of spiritual values. Religion thereby becomes a censor of mortal affairs, a form of glorified moral trust and confidence in reality, the enhanced realities of time and the more enduring realities of eternity.
101:9.9 (1116.1) 信仰成了道德意识与持久实相之灵性观念中间的连接。宗教则成了人类经由救赎手段、即渐进灵质性转化，摆脱凡俗自然世界之物质局限而通往永恒灵性世界之超凡实相的途径。		101:9.9 (1116.1) Faith becomes the connection between moral consciousness and the spiritual concept of enduring reality. Religion becomes the avenue of man’s escape from the material limitations of the temporal and natural world to the supernal realities of the eternal and spiritual world by and through the technique of salvation, the progressive morontia transformation.
10. 作为人类解放者的宗教 ^top		10. Religion as Man’s Liberator ^top
101:10.1 (1116.2) 智能人类知道他是自然之子，是物质宇宙的一部分；同样，他也辨识出在能量宇宙数学层次的运动与张力中，没有任何个体人格的续存。人类绝不可能通过对自然因果的检视，来辨识出灵性实相。		101:10.1 (1116.2) Intelligent man knows that he is a child of nature, a part of the material universe; he likewise discerns no survival of individual personality in the motions and tensions of the mathematical level of the energy universe. Nor can man ever discern spiritual reality through the examination of physical causes and effects.
101:10.2 (1116.3) 人类也认识到，他是观念宇宙的一部分，然而尽管观念或许会持续超过一个凡人的寿命，但在观念中没有什么内在的东西能够表明设想中人格的之个人续存。同样，逻辑和推理之诸多可能的穷尽，也永远无法向逻辑学家和推理学家揭示人格续存之永恒真理。		101:10.2 (1116.3) A human being is also aware that he is a part of the ideational cosmos, but though concept may endure beyond a mortal life span, there is nothing inherent in concept which indicates the personal survival of the conceiving personality. Nor will the exhaustion of the possibilities of logic and reason ever reveal to the logician or to the reasoner the eternal truth of the survival of personality.
101:10.3 (1116.4) 律法之物质层次提供了因果相续，即对先前行动的无尽效果回应；心智层次则暗示了观念相续的永存，即从先存观念而来的观念可能性之不停流动。但宇宙的这两个层次都未能向探寻的凡人展示出一条途径，去摆脱处于宇宙短暂实相之地位不公，以及摆脱凡世人格注定在有限生命能量耗尽之际灭绝的难忍悬念。		101:10.3 (1116.4) The material level of law provides for causality continuity, the unending response of effect to antecedent action; the mind level suggests the perpetuation of ideational continuity, the unceasing flow of conceptual potentiality from pre-existent conceptions. But neither of these levels of the universe discloses to the inquiring mortal an avenue of escape from partiality of status and from the intolerable suspense of being a transient reality in the universe, a temporal personality doomed to be extinguished upon the exhaustion of the limited life energies.
101:10.4 (1116.5) 只有通过导向灵性洞见的灵质性途径，人类才会永远打破固有于其宇宙凡俗地位中的束缚。能量和心智的确会通向天堂与神灵，但人类的能量禀赋和心智禀赋却并非直接始于天堂神灵。只有在灵性意义上，人类才是神之子。这之所以是真实的，是因为只有在灵性意义上，人类目前才被天堂之父所惠赐并内驻。人类除了通过宗教体验之途径，并经由真正信仰的实践以外，永远无法发现神性。对神之真理的信实接受，会使人类摆脱物质局限的受限范围，给他提供一种实现从死亡存于其上的物质领域安全通行到永生存于其中的灵性领域的理性希望。		101:10.4 (1116.5) It is only through the morontial avenue leading to spiritual insight that man can ever break the fetters inherent in his mortal status in the universe. Energy and mind do lead back to Paradise and Deity, but neither the energy endowment nor the mind endowment of man proceeds directly from such Paradise Deity. Only in the spiritual sense is man a child of God. And this is true because it is only in the spiritual sense that man is at present endowed and indwelt by the Paradise Father. Mankind can never discover divinity except through the avenue of religious experience and by the exercise of true faith. The faith acceptance of the truth of God enables man to escape from the circumscribed confines of material limitations and affords him a rational hope of achieving safe conduct from the material realm, whereon is death, to the spiritual realm, wherein is life eternal.
101:10.5 (1116.6) 宗教的目的并不是去满足关于神的好奇心，而是去提供智性上的恒定和哲学上的安保，去通过融合凡俗与神圣、不公与完美、人与神来稳定和丰富人类生活。正是通过宗教体验，人类的诸多理想观念才被赋以实相。		101:10.5 (1116.6) The purpose of religion is not to satisfy curiosity about God but rather to afford intellectual constancy and philosophic security, to stabilize and enrich human living by blending the mortal with the divine, the partial with the perfect, man and God. It is through religious experience that man’s concepts of ideality are endowed with reality.
101:10.6 (1116.7) 神性绝不会存在科学上和逻辑上的证据。推理本身绝不会证实宗教体验的价值和善性。但以下这点永远是正确的：无论谁愿意履行神的旨意，都将会理解灵性价值的有效性。这是在凡俗层次上所能做到的提供宗教体验真实性证据的最便捷途径。这种信仰提供了从物质世界之机械掌控和智性世界不完满性之错误扭曲中的唯一解脱；它是解决凡人有关个人人格持续续存之思考僵局的唯一可发现方法。它是通向实相完满的唯一通行证，是在一个充满爱心、律法、统一和渐进性神灵达成的宇宙造物中永生的唯一通行证。		101:10.6 (1116.7) Never can there be either scientific or logical proofs of divinity. Reason alone can never validate the values and goodnesses of religious experience. But it will always remain true: Whosoever wills to do the will of God shall comprehend the validity of spiritual values. This is the nearest approach that can be made on the mortal level to offering proofs of the reality of religious experience. Such faith affords the only escape from the mechanical clutch of the material world and from the error distortion of the incompleteness of the intellectual world; it is the only discovered solution to the impasse in mortal thinking regarding the continuing survival of the individual personality. It is the only passport to completion of reality and to eternity of life in a universal creation of love, law, unity, and progressive Deity attainment.
101:10.7 (1117.1) 宗教会有效医治人类心理上的隔绝感或是灵性上的孤独感；它赋予了信奉者作为神之子，一个充满意涵之新宇宙公民的权利。宗教使人确信，通过追随其灵魂中可辨的正义微光，他藉此正将自身与无限者的计划和永生者的意图相同一。这样一个解放了的灵魂，会立即开始在这个新的宇宙、他的宇宙中感觉如在家中一般。		101:10.7 (1117.1) Religion effectually cures man’s sense of idealistic isolation or spiritual loneliness; it enfranchises the believer as a son of God, a citizen of a new and meaningful universe. Religion assures man that, in following the gleam of righteousness discernible in his soul, he is thereby identifying himself with the plan of the Infinite and the purpose of the Eternal. Such a liberated soul immediately begins to feel at home in this new universe, his universe.
101:10.8 (1117.2) 当你经历了这样一种信仰的转化，你便不再是数学宇宙中的一个奴性部分，而是万有之父一个解放了的意志之子。这样一个解放了的孩子，不再独自对抗世间生存终结之无情命运；他不再与看似无可救药对付他的万物相抗争；他不再被麻痹恐惧所震惊，他或许本已将其信托寄于一种无望的幻象，或将其信仰系于一种幻想的谬见上。		101:10.8 (1117.2) When you experience such a transformation of faith, you are no longer a slavish part of the mathematical cosmos but rather a liberated volitional son of the Universal Father. No longer is such a liberated son fighting alone against the inexorable doom of the termination of temporal existence; no longer does he combat all nature, with the odds hopelessly against him; no longer is he staggered by the paralyzing fear that, perchance, he has put his trust in a hopeless phantasm or pinned his faith to a fanciful error.
101:10.9 (1117.3) 相反，神之子们此时会被征召到一起，去展开以实相之胜利克服存在之局部阴影的斗争。最后，所有受造物都将意识到这一事实，即在达至永生和神性地位的无上奋斗中，神与一个几近无限宇宙中的所有神性大军，都站在他们一边。这样一些因信仰而得以解放的子民必定已加入了时间的奋斗中，以支持至高力量和神性永恒人格；就连他们航路中的众多星辰，此时也都在为他们而战；最终他们会从内心、从神之视角凝视宇宙，而一切都会由物质隔绝的不确定性转化成永恒灵性进展的确定性。就连时间自身也会变成天堂实相投射到空间移动盛装之上的永恒性阴影。		101:10.9 (1117.3) Now, rather, are the sons of God enlisted together in fighting the battle of reality’s triumph over the partial shadows of existence. At last all creatures become conscious of the fact that God and all the divine hosts of a well-nigh limitless universe are on their side in the supernal struggle to attain eternity of life and divinity of status. Such faith-liberated sons have certainly enlisted in the struggles of time on the side of the supreme forces and divine personalities of eternity; even the stars in their courses are now doing battle for them; at last they gaze upon the universe from within, from God’s viewpoint, and all is transformed from the uncertainties of material isolation to the sureties of eternal spiritual progression. Even time itself becomes but the shadow of eternity cast by Paradise realities upon the moving panoply of space.
101:10.10 (1117.4) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		101:10.10 (1117.4) [Presented by a Melchizedek of Nebadon.]