第102篇		Paper 102
宗教信仰之基础		The Foundations of Religious Faith
102:0.1 (1118.1) 对于不信宗教的唯物主义者们来说，人类仅是一种进化性意外。他续存的希望系于凡人想象力的一种虚构之上；他的恐惧、爱心、渴望和信念不过是某些无生命物质原子偶然并列之反应。没有任何能量之展示和信赖之表达，能够将他带离坟墓之外。人类佼佼者的虔心劳作和灵感天赋，也注定会被死亡这一充满永恒湮灭和灵魂灭绝的孤寂长夜所熄灭。不可名状的绝望是人类在凡世生存的短暂日光下生活劳作的唯一报偿。生活的每一天都缓慢而又无疑地加紧了一种由一个充满敌意而又冷酷无情的物质宇宙所命定之无情厄运的掌控，它对人类渴望中每样美好、尊贵、崇高、良善之物必将是一种无比的凌辱。		102:0.1 (1118.1) TO THE unbelieving materialist, man is simply an evolutionary accident. His hopes of survival are strung on a figment of mortal imagination; his fears, loves, longings, and beliefs are but the reaction of the incidental juxtaposition of certain lifeless atoms of matter. No display of energy nor expression of trust can carry him beyond the grave. The devotional labors and inspirational genius of the best of men are doomed to be extinguished by death, the long and lonely night of eternal oblivion and soul extinction. Nameless despair is man’s only reward for living and toiling under the temporal sun of mortal existence. Each day of life slowly and surely tightens the grasp of a pitiless doom which a hostile and relentless universe of matter has decreed shall be the crowning insult to everything in human desire which is beautiful, noble, lofty, and good.
102:0.2 (1118.2) 但这并非是人类的结局和永恒命运；这样一种视野不过是由某个在灵性黑暗中变得迷失、在物质性哲学的机械诡辩论面前勇敢挣扎前行但却被复杂学问的混乱和扭曲所蒙蔽的彷徨灵魂发出的绝望哭喊。所有这一切黑暗厄运以及所有这一切绝望命运，被世上最为卑微、最无学问的神之儿女所展现出的勇敢信仰延伸永远驱散了。		102:0.2 (1118.2) But such is not man’s end and eternal destiny; such a vision is but the cry of despair uttered by some wandering soul who has become lost in spiritual darkness, and who bravely struggles on in the face of the mechanistic sophistries of a material philosophy, blinded by the confusion and distortion of a complex learning. And all this doom of darkness and all this destiny of despair are forever dispelled by one brave stretch of faith on the part of the most humble and unlearned of God’s children on earth.
102:0.3 (1118.3) 当人类的道德意识认识到，人类价值可在凡人的体验中从物质性转向灵性、从人性转向神性、从时间转向永恒时，这种拯救的信仰就会在人类心中诞生。		102:0.3 (1118.3) This saving faith has its birth in the human heart when the moral consciousness of man realizes that human values may be translated in mortal experience from the material to the spiritual, from the human to the divine, from time to eternity.
1. 信仰之确保 ^top		1. Assurances of Faith ^top
102:1.1 (1118.4) 思想调整者的运作构成了对人类原始而进化性的责任感转为对启示之永恒实相更高且更为确定信仰的解释。在人类心中必定存有完美渴望，以确保有能力理解通向至高达成的信仰之路。若有人选择履行神的旨意，他必将会知晓真理之路。以下这句话是千真万确的：“人性之物要加以热爱，必先加以了解，而神性之物要加以了解，则必先加以热爱。”但诚实的怀疑和真诚的质问并非罪恶；这些态度仅会在通向完美达成的渐进旅程中招致延迟。孩子般的信赖会确保人类进入天界扬升之国度，但其进展却完全有赖于成熟之人强健而又确信之信仰的有力施展。		102:1.1 (1118.4) The work of the Thought Adjuster constitutes the explanation of the translation of man’s primitive and evolutionary sense of duty into that higher and more certain faith in the eternal realities of revelation. There must be perfection hunger in man’s heart to insure capacity for comprehending the faith paths to supreme attainment. If any man chooses to do the divine will, he shall know the way of truth. It is literally true, “Human things must be known in order to be loved, but divine things must be loved in order to be known.” But honest doubts and sincere questionings are not sin; such attitudes merely spell delay in the progressive journey toward perfection attainment. Childlike trust secures man’s entrance into the kingdom of heavenly ascent, but progress is wholly dependent on the vigorous exercise of the robust and confident faith of the full-grown man.
102:1.2 (1119.1) 科学理性是基于可观察的时间事实之上；宗教信仰则基于永恒的灵性计划。知识和理性所无法为我们做到的，真正的智慧会告诫我们去让信仰通过宗教洞见和灵性转变来完成。		102:1.2 (1119.1) The reason of science is based on the observable facts of time; the faith of religion argues from the spirit program of eternity. What knowledge and reason cannot do for us, true wisdom admonishes us to allow faith to accomplish through religious insight and spiritual transformation.
102:1.3 (1119.2) 由于反叛所造成的隔离，玉苒厦(Urantia)上的真理启示时常与局部而转瞬即逝的宇宙论陈述混到了一起。真理世世代代保持不变，但关于物质世界的相伴教导却日复一日、年复一年地变化。永恒真理不应因为它碰巧被发现与关于物质世界的过时观念相伴而被轻视。你对科学知道的越多，你就会越不确定；而你对宗教拥有的越多，你就会愈加确信。		102:1.3 (1119.2) Owing to the isolation of rebellion, the revelation of truth on Urantia has all too often been mixed up with the statements of partial and transient cosmologies. Truth remains unchanged from generation to generation, but the associated teachings about the physical world vary from day to day and from year to year. Eternal truth should not be slighted because it chances to be found in company with obsolete ideas regarding the material world. The more of science you know, the less sure you can be; the more of religion you have, the more certain you are.
102:1.4 (1119.3) 对科学之确定完全始于智性；对宗教之确信则源于整个人格之根基。科学会要求心智之理解；宗教则会要求身、心、灵乃至整个人格的忠诚与奉献。		102:1.4 (1119.3) The certainties of science proceed entirely from the intellect; the certitudes of religion spring from the very foundations of the entire personality. Science appeals to the understanding of the mind; religion appeals to the loyalty and devotion of the body, mind, and spirit, even to the whole personality.
102:1.5 (1119.4) 神是如此真实和绝对，以至没有任何物质的证据迹象或是任何所谓的奇迹实例可被提供来证明他的真实性。我们之所以总是知晓他，是因为我们信赖他，我们对他的信仰完全是基于我们在其无限实相之神圣显现中的亲身参与。		102:1.5 (1119.4) God is so all real and absolute that no material sign of proof or no demonstration of so-called miracle may be offered in testimony of his reality. Always will we know him because we trust him, and our belief in him is wholly based on our personal participation in the divine manifestations of his infinite reality.
102:1.6 (1119.5) 内驻的思想调整者永不倦怠地在人的灵魂中激起一种寻求完美的真实彻底渴求，以及一种影响深远的好奇心，它只能通过与神、即那一调整者之神圣源头的交流而得到充分满足。人类饥渴的灵魂仅对于永生之神的亲身认知之事感到满足。在我们贫乏而又有限的观念中，神无论如何要超于一个高等而又完美的道德人格，他无法比之更少。		102:1.6 (1119.5) The indwelling Thought Adjuster unfailingly arouses in man’s soul a true and searching hunger for perfection together with a far-reaching curiosity which can be adequately satisfied only by communion with God, the divine source of that Adjuster. The hungry soul of man refuses to be satisfied with anything less than the personal realization of the living God. Whatever more God may be than a high and perfect moral personality, he cannot, in our hungry and finite concept, be anything less.
2. 宗教与实相 ^top		2. Religion and Reality ^top
102:2.1 (1119.6) 观察敏锐的头脑和有识别力的灵魂，当他们在其同伴的生活中发现宗教时便会知晓它。宗教无需任何定义；我们都知道其社会、智性、道德和灵性的成果。而这一切都源于宗教是人类财富这一事实；它并非文化的产物。诚然，一个人对于宗教的感知仍是人性的，因此会受制于无知的束缚、迷信的奴役、诡辩的欺骗和虚假哲学的迷惑。		102:2.1 (1119.6) Observing minds and discriminating souls know religion when they find it in the lives of their fellows. Religion requires no definition; we all know its social, intellectual, moral, and spiritual fruits. And this all grows out of the fact that religion is the property of the human race; it is not a child of culture. True, one’s perception of religion is still human and therefore subject to the bondage of ignorance, the slavery of superstition, the deceptions of sophistication, and the delusions of false philosophy.
102:2.2 (1119.7) 真正宗教确信的典型特征之一便是，尽管有其主张的绝对性及其态度的坚定性，但其表达的精神却是如此地平衡与缓和，以至它决不会传递出一点自作主张或是自我抬升的表达。宗教体验所产生的智慧是一种相悖之物，因为它既有着人性的起源，又有着调整者的衍生。宗教力量并非个人之人格特权的产物，而是人类与一切智慧之永久源头那种崇高合作的结果。因而，真正而又纯洁之宗教话语和行为，对于所有开悟凡人来说的确有着令人信服的权威性。		102:2.2 (1119.7) One of the characteristic peculiarities of genuine religious assurance is that, notwithstanding the absoluteness of its affirmations and the stanchness of its attitude, the spirit of its expression is so poised and tempered that it never conveys the slightest impression of self-assertion or egoistic exaltation. The wisdom of religious experience is something of a paradox in that it is both humanly original and Adjuster derivative. Religious force is not the product of the individual’s personal prerogatives but rather the outworking of that sublime partnership of man and the everlasting source of all wisdom. Thus do the words and acts of true and undefiled religion become compellingly authoritative for all enlightened mortals.
102:2.3 (1119.8) 要识别和分析一种宗教体验的要素是困难的，但却不难观察到这些宗教践行者的生活进展，犹如已处于永恒者的临在中。信奉者们对这一凡俗生活之反应，犹如永生已然在他们的掌握之中。在这些凡人的生活中，有着一种有效的原创性和表达的自发性，这将他们与那些仅汲取世间智慧的同伴们永远分离开来了。笃信宗教者似乎活在有效的解脱中，摆脱了凡世时间洪流中固有的无常变迁所带来的苦恼匆忙和痛苦压力。他们展现出了一种人格的稳定和品格的宁静，这无法用生理学、心理学和社会学的法则来解释。		102:2.3 (1119.8) It is difficult to identify and analyze the factors of a religious experience, but it is not difficult to observe that such religious practitioners live and carry on as if already in the presence of the Eternal. Believers react to this temporal life as if immortality already were within their grasp. In the lives of such mortals there is a valid originality and a spontaneity of expression that forever segregate them from those of their fellows who have imbibed only the wisdom of the world. Religionists seem to live in effective emancipation from harrying haste and the painful stress of the vicissitudes inherent in the temporal currents of time; they exhibit a stabilization of personality and a tranquillity of character not explained by the laws of physiology, psychology, and sociology.
102:2.4 (1120.1) 在获取知识的过程中，时间是一个不变的要素；宗教则会使其禀赋即刻可得，虽然存在着优雅成长、即在宗教体验所有阶段明确进步这一重要因素。知识是一种永恒性的追求；你总是在学习，但却永远无法达到对绝对真理的全面知晓。在知识本身当中永远不会存在绝对的确定性，只有渐增的接近可能；但具有灵性启发的虔信灵魂会知晓，而且会当下知晓。然而，这种深刻积极的确信，丝毫不会导致这样一个头脑明智的笃信宗教者对人类智慧进展中的跌宕起伏失去兴趣，它在其物质性一端与缓慢前移的科学紧紧绑在了一起。		102:2.4 (1120.1) Time is an invariable element in the attainment of knowledge; religion makes its endowments immediately available, albeit there is the important factor of growth in grace, definite advancement in all phases of religious experience. Knowledge is an eternal quest; always are you learning, but never are you able to arrive at the full knowledge of absolute truth. In knowledge alone there can never be absolute certainty, only increasing probability of approximation; but the religious soul of spiritual illumination knows, and knows now. And yet this profound and positive certitude does not lead such a sound-minded religionist to take any less interest in the ups and downs of the progress of human wisdom, which is bound up on its material end with the developments of slow-moving science.
102:2.5 (1120.2) 即便是科学发现在人类经验意识中也并非是真正真实的，直至它们得以阐明并得以关联起来，直至其相关事实通过在心智思想流中环顾而实际变得有意义。凡人甚至从心智层次，从其心理登记的视角看待其物质环境。因此，人类应将一种高度统一的阐释置于宇宙之上，然后寻求将其科学的这种能量统一与其宗教体验的灵性统一相认同。心智便是统一体；凡人意识活在心智层次，并通过具有心智禀赋的双眼觉知宇宙实相。心智视角将不会产生实相之源、即第一本源与中心的永存性统一，但它却能够且终有一日将会向人类描绘在至高存在者身中且作为至高存在者所产生的能量、心智和灵性之经验性合成。但除非这种心智会坚定认识到物质事物、智性意涵和灵性价值，否则心智永远无法成功达至这种对实相之多样性的统一；只有在功能实相的这种三联性和谐中才会存有统一，而只有在统一中才会存有对宇宙恒久稳定之人格认知的满足。		102:2.5 (1120.2) Even the discoveries of science are not truly real in the consciousness of human experience until they are unraveled and correlated, until their relevant facts actually become meaning through encircuitment in the thought streams of mind. Mortal man views even his physical environment from the mind level, from the perspective of its psychological registry. It is not, therefore, strange that man should place a highly unified interpretation upon the universe and then seek to identify this energy unity of his science with the spirit unity of his religious experience. Mind is unity; mortal consciousness lives on the mind level and perceives the universal realities through the eyes of the mind endowment. The mind perspective will not yield the existential unity of the source of reality, the First Source and Center, but it can and sometime will portray to man the experiential synthesis of energy, mind, and spirit in and as the Supreme Being. But mind can never succeed in this unification of the diversity of reality unless such mind is firmly aware of material things, intellectual meanings, and spiritual values; only in the harmony of the triunity of functional reality is there unity, and only in unity is there the personality satisfaction of the realization of cosmic constancy and consistency.
102:2.6 (1120.3) 统一可在人类经验中通过哲学而得到最好的发现。尽管哲学思想体系必须要基于物质性事实之上，但真正哲学动力学的灵魂和能量所在，却是人类的灵性洞见。		102:2.6 (1120.3) Unity is best found in human experience through philosophy. And while the body of philosophic thought must ever be founded on material facts, the soul and energy of true philosophic dynamics is mortal spiritual insight.
102:2.7 (1120.4) 进化的人类并非天生喜爱辛勤劳作。要令其生活体验与渐增宗教体验所带来的强力需求和强制驱策相同步，意味着要在灵性成长、智性扩展、事实扩充和社会服务方面不停活动。若无一个高度活跃的人格，便没有任何真正的宗教。因此，更为懒惰之人确会时常通过一种机巧的自我欺骗来寻求摆脱真正宗教活动之严酷，他们求助于退回到老套宗教学说教条的虚假庇护中。但真正的宗教是活生生的。对宗教观念的智性结晶，相当于灵性的死亡。若无观念你便无法构想宗教，但当宗教一旦只减至一个观念，它便不再是宗教了；它仅变成了一种人类哲学。		102:2.7 (1120.4) Evolutionary man does not naturally relish hard work. To keep pace in his life experience with the impelling demands and the compelling urges of a growing religious experience means incessant activity in spiritual growth, intellectual expansion, factual enlargement, and social service. There is no real religion apart from a highly active personality. Therefore do the more indolent of men often seek to escape the rigors of truly religious activities by a species of ingenious self-deception through resorting to a retreat to the false shelter of stereotyped religious doctrines and dogmas. But true religion is alive. Intellectual crystallization of religious concepts is the equivalent of spiritual death. You cannot conceive of religion without ideas, but when religion once becomes reduced only to an idea, it is no longer religion; it has become merely a species of human philosophy.
102:2.8 (1121.1) 此外，还有其他类型不稳定和缺乏纪律的灵魂，他们会利用宗教充满感情色彩的理念作为摆脱恼人生存需求的一种渠道。当某些优柔寡断的胆怯凡人试图从进化生活的无尽压力中逃脱出来，宗教，如他们所想象的，似乎提供了最近的避难所，最佳的逃脱渠道。但宗教的使命却是要让人勇敢乃至英雄般地面对生活的变迁。宗教是进化人类的至高禀赋，即能使他继续并“恒心忍耐，如同看见了不可见之神”的一样东西。然而，神秘主义通常却是一种从生活中的退出，它被那些不喜欢在人类社会和商业的开放竞技场中过宗教生活而进行更强健活动的人所接受。真正的宗教必须要行动。当人实际拥有宗教，或是说当宗教真正获允掌控人时，宗教的结果便是行为。宗教决不会满足于纯然的思考或是无为的感觉。		102:2.8 (1121.1) Again, there are other types of unstable and poorly disciplined souls who would use the sentimental ideas of religion as an avenue of escape from the irritating demands of living. When certain vacillating and timid mortals attempt to escape from the incessant pressure of evolutionary life, religion, as they conceive it, seems to present the nearest refuge, the best avenue of escape. But it is the mission of religion to prepare man for bravely, even heroically, facing the vicissitudes of life. Religion is evolutionary man’s supreme endowment, the one thing which enables him to carry on and “endure as seeing Him who is invisible.” Mysticism, however, is often something of a retreat from life which is embraced by those humans who do not relish the more robust activities of living a religious life in the open arenas of human society and commerce. True religion must act. Conduct will be the result of religion when man actually has it, or rather when religion is permitted truly to possess the man. Never will religion be content with mere thinking or unacting feeling.
102:2.9 (1121.2) 我们并非对宗教时常不智乃至违反宗教原则而行动之事实视而不见，但它却行动了。宗教信念的失常，已导致过血腥的迫害，但宗教永远总是在做事；它是动态的！		102:2.9 (1121.2) We are not blind to the fact that religion often acts unwisely, even irreligiously, but it acts. Aberrations of religious conviction have led to bloody persecutions, but always and ever religion does something; it is dynamic!
3. 知识、智慧与洞见 ^top		3. Knowledge, Wisdom, and Insight ^top
102:3.1 (1121.3) 智性的缺陷或教育的贫乏不可避免会阻碍更高的宗教达成，因为这样一种灵性本质贫瘠的环境，使宗教丧失了其与科学知识界主要的哲学交流渠道。宗教的智性因素是重要的，但它们的过度发展有时同样也会非常不利且令人为难。宗教必须要在一种矛盾必要性的情形下持续运作：有必要有效地利用思想，与此同时要贬抑所有思考的灵性有用度。		102:3.1 (1121.3) Intellectual deficiency or educational poverty unavoidably handicaps higher religious attainment because such an impoverished environment of the spiritual nature robs religion of its chief channel of philosophic contact with the world of scientific knowledge. The intellectual factors of religion are important, but their overdevelopment is likewise sometimes very handicapping and embarrassing. Religion must continually labor under a paradoxical necessity: the necessity of making effective use of thought while at the same time discounting the spiritual serviceableness of all thinking.
102:3.2 (1121.4) 宗教猜测是不可避免的，但却总是有害的。猜测一成不变会歪曲其对象，猜测易于将宗教转变为某种物质性或人道主义的东西，因此，尽管它直接干扰了逻辑思想的清晰性，它却间接使得宗教看似成为凡俗世界的一种职能，而它是本应与这一世界形成鲜明对比的。因此宗教总是以相悖为特征，这些相悖源自宇宙物质层次与灵性层次之间经验性连接 -- 即灵质性元慧的缺席，它是对真理辨识和统一觉知的超哲学敏感性。		102:3.2 (1121.4) Religious speculation is inevitable but always detrimental; speculation invariably falsifies its object. Speculation tends to translate religion into something material or humanistic, and thus, while directly interfering with the clarity of logical thought, it indirectly causes religion to appear as a function of the temporal world, the very world with which it should everlastingly stand in contrast. Therefore will religion always be characterized by paradoxes, the paradoxes resulting from the absence of the experiential connection between the material and the spiritual levels of the universe—morontia mota, the superphilosophic sensitivity for truth discernment and unity perception.
102:3.3 (1121.5) 物质性感觉，即人性的情感，会直接导向物质性行动，即自私的行为。宗教洞见，即灵性动机，会直接导向宗教行动，即充满社会服务和利他善行的无私行为。		102:3.3 (1121.5) Material feelings, human emotions, lead directly to material actions, selfish acts. Religious insights, spiritual motivations, lead directly to religious actions, unselfish acts of social service and altruistic benevolence.
102:3.4 (1121.6) 宗教渴求是对神性实相的饥渴探求。宗教体验便是对已发现神之意识的认知。而当一个人确实发现了神，在那个人的灵魂中会体验到那样一种难以形容的喜悦躁动，发现他被驱使去寻求与他未受启发的同伴进行爱心服务与交流，不是去揭示他已发现神，而是让他自身灵魂之内的永恒之善涌溢出来去更新和升华其同伴。真正的宗教会导向渐增的社会服务。		102:3.4 (1121.6) Religious desire is the hunger quest for divine reality. Religious experience is the realization of the consciousness of having found God. And when a human being does find God, there is experienced within the soul of that being such an indescribable restlessness of triumph in discovery that he is impelled to seek loving service-contact with his less illuminated fellows, not to disclose that he has found God, but rather to allow the overflow of the welling-up of eternal goodness within his own soul to refresh and ennoble his fellows. Real religion leads to increased social service.
102:3.5 (1122.1) 科学，知识，会导向事实类意识；宗教，体验，会导向价值类意识；哲学，智慧，会导向协调类意识；启示（灵质性元慧的替代物）则会导向真正实相类意识；而对事实、价值以及真正实相类意识的协调，则构成了对人格实相这一存在极限的认知，以及对那一人格续存可能的信念。		102:3.5 (1122.1) Science, knowledge, leads to fact consciousness; religion, experience, leads to value consciousness; philosophy, wisdom, leads to co-ordinate consciousness; revelation (the substitute for morontia mota) leads to the consciousness of true reality; while the co-ordination of the consciousness of fact, value, and true reality constitutes awareness of personality reality, maximum of being, together with the belief in the possibility of the survival of that very personality.
102:3.6 (1122.2) 知识导向定位人，引发了社会阶层与等级。宗教导向服务人，从而产生了伦理和利他。智慧导向与观念和人的同伴更高且更好的团结。启示则解放人并使他们开启永恒的冒险。		102:3.6 (1122.2) Knowledge leads to placing men, to originating social strata and castes. Religion leads to serving men, thus creating ethics and altruism. Wisdom leads to the higher and better fellowship of both ideas and one’s fellows. Revelation liberates men and starts them out on the eternal adventure.
102:3.7 (1122.3) 科学会分拣人；宗教会爱人如己；智慧则会公平行事来区分人，而启示则会荣耀人，并展示其与神合作的能力。		102:3.7 (1122.3) Science sorts men; religion loves men, even as yourself; wisdom does justice to differing men; but revelation glorifies man and discloses his capacity for partnership with God.
102:3.8 (1122.4) 科学徒劳努力去创建文化之情谊；宗教则带来了灵性情谊。哲学努力追求智慧之情谊；启示则描绘了永恒之情谊，即天堂终局团队。		102:3.8 (1122.4) Science vainly strives to create the brotherhood of culture; religion brings into being the brotherhood of the spirit. Philosophy strives for the brotherhood of wisdom; revelation portrays the eternal brotherhood, the Paradise Corps of the Finality.
102:3.9 (1122.5) 知识会产生人格事实方面的自豪感；智慧则是人格意涵之意识；宗教是对人格价值认知之体验；启示则是人格续存之确保。		102:3.9 (1122.5) Knowledge yields pride in the fact of personality; wisdom is the consciousness of the meaning of personality; religion is the experience of cognizance of the value of personality; revelation is the assurance of personality survival.
102:3.10 (1122.6) 科学试图辨别、分析和分类无限宇宙的诸个分割部分。宗教则把握了整体、即整个宇宙的观念。哲学则尝试将科学的物质性分区与整体的灵性洞见性概念相同一。哲学在这一尝试中失败了，启示却成功了，确认了宇宙圈子是遍在的、永恒的、绝对的和无限的。无限性我是的这个宇宙因此是无止境的、无边界的和无所不包的 -- 即无时间、无空间和无条件的。我们也作证，无限性我是也是内巴顿(Nebadon)的迈克尔之父，也是人类救赎之神。		102:3.10 (1122.6) Science seeks to identify, analyze, and classify the segmented parts of the limitless cosmos. Religion grasps the idea-of-the-whole, the entire cosmos. Philosophy attempts the identification of the material segments of science with the spiritual-insight concept of the whole. Wherein philosophy fails in this attempt, revelation succeeds, affirming that the cosmic circle is universal, eternal, absolute, and infinite. This cosmos of the Infinite I AM is therefore endless, limitless, and all-inclusive—timeless, spaceless, and unqualified. And we bear testimony that the Infinite I AM is also the Father of Michael of Nebadon and the God of human salvation.
102:3.11 (1122.7) 科学将神灵指为一个事实；哲学则提出了一个绝对者的观念；宗教将神想象为一个慈爱的灵性人格。启示则确认了神灵事实、绝对者观念和神之灵性人格的统一性，并进一步呈现了我们的父这一概念 -- 即普遍之存在事实、永恒之心智观念和无限之生命灵性。		102:3.11 (1122.7) Science indicates Deity as a fact; philosophy presents the idea of an Absolute; religion envisions God as a loving spiritual personality. Revelation affirms the unity of the fact of Deity, the idea of the Absolute, and the spiritual personality of God and, further, presents this concept as our Father—the universal fact of existence, the eternal idea of mind, and the infinite spirit of life.
102:3.12 (1122.8) 对知识之追求构成了科学；对智慧之寻求便是哲学；对神之爱则是宗教；对真理之渴求便是一种启示。不过却是内驻的思想调整者，将对实相的感知附加到了人对宇宙的灵性洞见之中。		102:3.12 (1122.8) The pursuit of knowledge constitutes science; the search for wisdom is philosophy; the love for God is religion; the hunger for truth is a revelation. But it is the indwelling Thought Adjuster that attaches the feeling of reality to man’s spiritual insight into the cosmos.
102:3.13 (1122.9) 在科学中，观念先于其认知表达；在宗教中，认知体验先于观念表达。在进化类想要相信之意愿与开明理性、宗教洞见和启示的产物 -- 即相信之意愿之间有着巨大的差别。		102:3.13 (1122.9) In science, the idea precedes the expression of its realization; in religion, the experience of realization precedes the expression of the idea. There is a vast difference between the evolutionary will-to-believe and the product of enlightened reason, religious insight, and revelation—the will that believes.
102:3.14 (1122.10) 在进化中，宗教时常引导人创造出自己的神观念；启示则展现了神使人类自身逐渐进化的现象，而在基督•迈克尔的世间生活中，我们则看到了神将自己揭示于人的现象。进化易于使神与人相似，而启示则易于使人与神相似。		102:3.14 (1122.10) In evolution, religion often leads to man’s creating his concepts of God; revelation exhibits the phenomenon of God’s evolving man himself, while in the earth life of Christ Michael we behold the phenomenon of God’s revealing himself to man. Evolution tends to make God manlike; revelation tends to make man Godlike.
102:3.15 (1122.11) 科学只满足于第一起因，宗教只满足于至高人格，哲学只满足于统一体。启示则确认了这三者是一体的，都是有益的。永恒之真便是宇宙之善，而非空间邪恶之时间幻象。在所有人格的灵性体验中，以下这点总是正确的，真即是善，善即是真。		102:3.15 (1122.11) Science is only satisfied with first causes, religion with supreme personality, and philosophy with unity. Revelation affirms that these three are one, and that all are good. The eternal real is the good of the universe and not the time illusions of space evil. In the spiritual experience of all personalities, always is it true that the real is the good and the good is the real.
4. 体验之事实 ^top		4. The Fact of Experience ^top
102:4.1 (1123.1) 由于思想调整者在你们心智中的临在，对你们来说，知晓神之心智不再是一种秘密，就如你们确信知晓任何其他人类或超人类心智的意识一样。宗教意识和社会意识有一个共同之处：它们都基于（其）他心（性）的意识之上。你们能将另一个人的观念接受为自身的观念所凭借的手段，是与你们可“以基督之心为心”所凭借的手段是一样的。		102:4.1 (1123.1) Because of the presence in your minds of the Thought Adjuster, it is no more of a mystery for you to know the mind of God than for you to be sure of the consciousness of knowing any other mind, human or superhuman. Religion and social consciousness have this in common: They are predicated on the consciousness of other-mindness. The technique whereby you can accept another’s idea as yours is the same whereby you may “let the mind which was in Christ be also in you.”
102:4.2 (1123.2) 什么是人类体验？它只不过是一个活跃的质问性自我与任何其他活跃的外在性实相之间的相互作用。体验的质量取决于观念的深度加上对外在实相的总体认知。体验之意向相当于预期想象力加上对所接触实相外在品质之感官发现的敏锐。体验之事实可在自我意识加上其他存在 -- 即其他事物、（其）他心（性）和其他灵性中得以发现。		102:4.2 (1123.2) What is human experience? It is simply any interplay between an active and questioning self and any other active and external reality. The mass of experience is determined by depth of concept plus totality of recognition of the reality of the external. The motion of experience equals the force of expectant imagination plus the keenness of the sensory discovery of the external qualities of contacted reality. The fact of experience is found in self-consciousness plus other-existences—other-thingness, other-mindness, and other-spiritness.
102:4.3 (1123.3) 人类很早就意识到，他在世界或宇宙中并非是孤独的。在自我性的环境中，发展出了对（其）他心（性）的一种自然而又自发的自我觉知。信仰将这一自然体验转化为宗教，将神认知为实相 -- 即（其）他心（性）的源头、本质和天命。但对神的这样一种认知永远总是一种个人性体验的实相。若神不是一个人格，那他就不可能成为一个人类人格真正宗教体验的一个鲜活组成部分。		102:4.3 (1123.3) Man very early becomes conscious that he is not alone in the world or the universe. There develops a natural spontaneous self-consciousness of other-mindness in the environment of selfhood. Faith translates this natural experience into religion, the recognition of God as the reality—source, nature, and destiny—of other-mindness. But such a knowledge of God is ever and always a reality of personal experience. If God were not a personality, he could not become a living part of the real religious experience of a human personality.
102:4.4 (1123.4) 存在于人类宗教体验中的错误成分，与玷污了万有之父灵性观念的唯物主义内容成正比。人类在宇宙中的前灵性进展，便在于将这些关于神之本质以及关于纯粹真实之灵性实相的错误观念从自身剥离的体验。神灵不只是灵，但灵性途径却是逐渐扬升人类的唯一可能途径。		102:4.4 (1123.4) The element of error present in human religious experience is directly proportional to the content of materialism which contaminates the spiritual concept of the Universal Father. Man’s prespirit progression in the universe consists in the experience of divesting himself of these erroneous ideas of the nature of God and of the reality of pure and true spirit. Deity is more than spirit, but the spiritual approach is the only one possible to ascending man.
102:4.5 (1123.5) 祈祷的确是宗教体验的一部分，但它却被现代宗教所错误强调了，而太多忽视了更为必要的崇拜交流。心智的反思力量会因崇拜而得以加深和拓宽。祈祷或许会丰富生活，但崇拜却会昭明天命。		102:4.5 (1123.5) Prayer is indeed a part of religious experience, but it has been wrongly emphasized by modern religions, much to the neglect of the more essential communion of worship. The reflective powers of the mind are deepened and broadened by worship. Prayer may enrich the life, but worship illuminates destiny.
102:4.6 (1123.6) 启示类宗教是人类生存的一种统一性要素。启示会统一历史，协调地理学、天文学、物理学、化学、生物学、社会学和心理学。灵性体验是人类宇宙之真正灵魂。		102:4.6 (1123.6) Revealed religion is the unifying element of human existence. Revelation unifies history, co-ordinates geology, astronomy, physics, chemistry, biology, sociology, and psychology. Spiritual experience is the real soul of man’s cosmos.
5. 意图性潜势之至高性 ^top		5. The Supremacy of Purposive Potential ^top
102:5.1 (1123.7) 尽管信仰这一事实之确立并不等同于对所信事物这一事实之确立，然而，从简单生命到人格地位这一进化性进展的确展示了以人格潜势之存在为起始这一事实。在时间宇宙中，潜势总是高于实际。在进化性宇宙中，潜势是将成之物，而将成之物则是神灵意图性指令之展开。		102:5.1 (1123.7) Although the establishment of the fact of belief is not equivalent to establishing the fact of that which is believed, nevertheless, the evolutionary progression of simple life to the status of personality does demonstrate the fact of the existence of the potential of personality to start with. And in the time universes, potential is always supreme over the actual. In the evolving cosmos the potential is what is to be, and what is to be is the unfolding of the purposive mandates of Deity.
102:5.2 (1124.1) 当原始的动物性恐惧被转化成对神不断加深的崇敬以及对宇宙与日俱增的敬畏时，这同一意图至高性便在心智构思能力的演进中得以展示出来。原始人类有着更多的宗教恐惧而非信仰，当这一畏缩性恐惧被转化成对灵性实相的鲜活信仰时，灵性潜势对心智实际的至高性便得以展示出来。		102:5.2 (1124.1) This same purposive supremacy is shown in the evolution of mind ideation when primitive animal fear is transmuted into the constantly deepening reverence for God and into increasing awe of the universe. Primitive man had more religious fear than faith, and the supremacy of spirit potentials over mind actuals is demonstrated when this craven fear is translated into living faith in spiritual realities.
102:5.3 (1124.2) 你可以对进化类宗教做心理分析，但却无法对具有灵性起源的个人体验性宗教这么做。人类的道德可以认知价值，但只有宗教才能保留、提升这些价值并使之灵性化。但尽管宗教有这些作用，它却不只是情感化的道德。宗教之于道德，如同爱心之于责任，如同神子身份之于奴役状态，如同本质之于实体。道德揭示了一位强大的支配者、一个要被服侍的神灵；宗教则揭示了一位全爱之父、一个要被崇拜和热爱的神。这也是因为宗教的灵性潜势对于进化道德的责任实际来说是占优势的。		102:5.3 (1124.2) You can psychologize evolutionary religion but not the personal-experience religion of spiritual origin. Human morality may recognize values, but only religion can conserve, exalt, and spiritualize such values. But notwithstanding such actions, religion is something more than emotionalized morality. Religion is to morality as love is to duty, as sonship is to servitude, as essence is to substance. Morality discloses an almighty Controller, a Deity to be served; religion discloses an all-loving Father, a God to be worshiped and loved. And again this is because the spiritual potentiality of religion is dominant over the duty actuality of the morality of evolution.
6. 宗教信仰的确定性 ^top		6. The Certainty of Religious Faith ^top
102:6.1 (1124.3) 哲学对宗教恐惧的移除与科学的稳定进步，大大促进了伪神的消亡；尽管这些人造神祗的消亡会暂时令灵性视野变得模糊，但它们终归摧毁了那种长久掩盖了充满永恒之爱的永活之神的无知和迷信。受造物和造物主之间的关系是一种鲜活的体验，一种动态的宗教信仰，它并不受制于明确的定义。要将生活一部分隔离开来并称它为宗教，便是要瓦解生活和扭曲宗教。这便是为何崇拜之神要么需要所有的忠诚，要么不需要任何忠诚。		102:6.1 (1124.3) The philosophic elimination of religious fear and the steady progress of science add greatly to the mortality of false gods; and even though these casualties of man-made deities may momentarily befog the spiritual vision, they eventually destroy that ignorance and superstition which so long obscured the living God of eternal love. The relation between the creature and the Creator is a living experience, a dynamic religious faith, which is not subject to precise definition. To isolate part of life and call it religion is to disintegrate life and to distort religion. And this is just why the God of worship claims all allegiance or none.
102:6.2 (1124.4) 原始人类的诸神或许只是他们自身的影子；而永活之神则是神性之光，它的中断则构成了整个空间的造物影子。		102:6.2 (1124.4) The gods of primitive men may have been no more than shadows of themselves; the living God is the divine light whose interruptions constitute the creation shadows of all space.
102:6.3 (1124.5) 具有哲学造诣的笃信宗教者信仰一位具有个人救赎能力的人格之神，不只是一种实相，一种价值，一种达成层次，一种提升过程，一种蜕变，时空之终极，一种理想化，能量的人格化，引力实体，一种人类投射，自我的理想化，本性的上冲，良善的倾向，进化的前推力，或一种崇高的假说。笃信宗教者信仰一位爱之神。爱是宗教之本质，是优良文明之源泉。		102:6.3 (1124.5) The religionist of philosophic attainment has faith in a personal God of personal salvation, something more than a reality, a value, a level of achievement, an exalted process, a transmutation, the ultimate of time-space, an idealization, the personalization of energy, the entity of gravity, a human projection, the idealization of self, nature’s upthrust, the inclination to goodness, the forward impulse of evolution, or a sublime hypothesis. The religionist has faith in a God of love. Love is the essence of religion and the wellspring of superior civilization.
102:6.4 (1124.6) 在个人宗教体验中，信仰将充满可能性的哲学之神，转变成了充满确定性的救赎之神。怀疑主义者可能会挑战神学理论，但对个人体验之可靠性的信心，却确认了那一成长为信仰之信念的真实性。		102:6.4 (1124.6) Faith transforms the philosophic God of probability into the saving God of certainty in the personal religious experience. Skepticism may challenge the theories of theology, but confidence in the dependability of personal experience affirms the truth of that belief which has grown into faith.
102:6.5 (1124.7) 关于神的确信或许可通过明智的推理而达成，但个人依靠信仰、通过个人体验而变得知神。在关于生命的大多内容中，必须要认真考虑可能性，但在涉及宇宙实相时，当这些意涵和价值可依靠鲜活信仰而得以接近时，便可以体验到确定性。知神灵魂敢于说，“我知道”，即便在这种对神的知晓被否认这种确信的不信者所质疑之时，因为它并不被智性逻辑所完全支持。对于每一位这样的怀疑者，信奉者仅会回答，“你怎么知道我不知道？”		102:6.5 (1124.7) Convictions about God may be arrived at through wise reasoning, but the individual becomes God-knowing only by faith, through personal experience. In much that pertains to life, probability must be reckoned with, but when contacting with cosmic reality, certainty may be experienced when such meanings and values are approached by living faith. The God-knowing soul dares to say, “I know,” even when this knowledge of God is questioned by the unbeliever who denies such certitude because it is not wholly supported by intellectual logic. To every such doubter the believer only replies, “How do you know that I do not know?”
102:6.6 (1125.1) 尽管理性总是会质疑信仰，但信仰却总是会补足理性和逻辑。信仰可将理性所创出的可能性转化成一种道德确定性，甚至转化成一种灵性体验。神是最初之真理和最终之事实；因此所有真理的确都源自于他，而所有事实都因他而存在。神是绝对之真理。一个人或许知道神为真理，但要理解 -- 阐释 -- 神，他就必须要探索由众多宇宙所组成宇宙之事实。对神之真理的体验与对神之事实的无知之间的鸿沟，只能靠鲜活的信仰来弥补。理性本身无法达至无限真理与遍在事实之间的和谐。		102:6.6 (1125.1) Though reason can always question faith, faith can always supplement both reason and logic. Reason creates the probability which faith can transform into a moral certainty, even a spiritual experience. God is the first truth and the last fact; therefore does all truth take origin in him, while all facts exist relative to him. God is absolute truth. As truth one may know God, but to understand—to explain—God, one must explore the fact of the universe of universes. The vast gulf between the experience of the truth of God and ignorance as to the fact of God can be bridged only by living faith. Reason alone cannot achieve harmony between infinite truth and universal fact.
102:6.7 (1125.2) 信仰或许无法抵抗怀疑、抵挡恐惧，但信仰却总是会战胜质疑，因为信仰既是积极的又是鲜活的。积极总是优于消极，真理总是优于谬误，体验总是优于理论，灵性实相总是优于孤立的时空事实。这种灵性确定性之令人信服的证据，在于这些信奉者、虔信者们作为这一真正灵性体验之结果而产生的社会精神成果。耶稣说过：“如果你们如我爱你们般爱你们的同伴，那么所有人都会知道你们是我的门徒。”		102:6.7 (1125.2) Belief may not be able to resist doubt and withstand fear, but faith is always triumphant over doubting, for faith is both positive and living. The positive always has the advantage over the negative, truth over error, experience over theory, spiritual realities over the isolated facts of time and space. The convincing evidence of this spiritual certainty consists in the social fruits of the spirit which such believers, faithers, yield as a result of this genuine spiritual experience. Said Jesus: “If you love your fellows as I have loved you, then shall all men know that you are my disciples.”
102:6.8 (1125.3) 对科学而言神是一种可能性，对心理学而言神是一种愿望，对哲学而言神是一种概率，对宗教而言神是一种确定性，一种宗教体验之实际。理性会要求，一种无法发现可能性之神的哲学，应非常尊重那一能够而且确实发现了确定性之神的宗教信仰。同样，科学也不应以轻信为由而贬低宗教体验，只要它不再坚持以下假设，即人类的智性和哲学禀赋越往过去回溯，便越出自更为次级的智能，最终出自彻底没有任何思维和感觉的原始生命。		102:6.8 (1125.3) To science God is a possibility, to psychology a desirability, to philosophy a probability, to religion a certainty, an actuality of religious experience. Reason demands that a philosophy which cannot find the God of probability should be very respectful of that religious faith which can and does find the God of certitude. Neither should science discount religious experience on grounds of credulity, not so long as it persists in the assumption that man’s intellectual and philosophic endowments emerged from increasingly lesser intelligences the further back they go, finally taking origin in primitive life which was utterly devoid of all thinking and feeling.
102:6.9 (1125.4) 进化之事实切不可用来反对知神凡人宗教生活这一灵性体验的确定性实相这一真理。智能之人应停止孩子般的推理了，应尝试利用成人的一致性逻辑，容忍与可见事实相并列之真理概念的逻辑。当科学唯物主义面对每一个反复出现的宇宙现象，都通过将公认为更高等物指涉为公认的更低等物而坚持报以其现有的反对，它便已破产了。一致性要求对一位有意图造物主之活动的承认。		102:6.9 (1125.4) The facts of evolution must not be arrayed against the truth of the reality of the certainty of the spiritual experience of the religious living of the God-knowing mortal. Intelligent men should cease to reason like children and should attempt to use the consistent logic of adulthood, logic which tolerates the concept of truth alongside the observation of fact. Scientific materialism has gone bankrupt when it persists, in the face of each recurring universe phenomenon, in refunding its current objections by referring what is admittedly higher back into that which is admittedly lower. Consistency demands the recognition of the activities of a purposive Creator.
102:6.10 (1125.5) 有机体进化是一种事实；意图性或进展性进化是一种真理，它使得进化不断提升的成就这一原本矛盾的现象变得一致。任何一个科学家在其所选择的科学方面进展越高，他就越多地抛弃有关唯物论事实的诸多理论，而支持至高心智之支配这一宇宙真理。唯物主义贬低了人类生活；耶稣之福音却极大改善并超然提升了每个凡人。凡世生存一定要被观想为包含了对人性上升与神性救赎之降下这一汇合性实相引人入胜而又令人神往的认知体验。		102:6.10 (1125.5) Organic evolution is a fact; purposive or progressive evolution is a truth which makes consistent the otherwise contradictory phenomena of the ever-ascending achievements of evolution. The higher any scientist progresses in his chosen science, the more will he abandon the theories of materialistic fact in favor of the cosmic truth of the dominance of the Supreme Mind. Materialism cheapens human life; the gospel of Jesus tremendously enhances and supernally exalts every mortal. Mortal existence must be visualized as consisting in the intriguing and fascinating experience of the realization of the reality of the meeting of the human upreach and the divine and saving downreach.
7. 神性之确信 ^top		7. The Certitude of the Divine ^top
102:7.1 (1126.1) 自我永存的万有之父也是不言自明的；他实际生活在每一个有理性的凡人身中。但若你不知晓神，你便无法确信他；亲子关系是令父亲身份确定的唯一体验。宇宙处处在经历变化。一个变化的宇宙是一个从属的宇宙；这样一个造物既不可能是最终的，也不可能是绝对的。一个有限的宇宙完全依赖于终极者和绝对者。神与宇宙并非是同一的；一个是因，另一个是果。因是绝对的、无限的、永恒的和不变的；果则是时空性和超越性的，但却不断变化、总在成长。		102:7.1 (1126.1) The Universal Father, being self-existent, is also self-explanatory; he actually lives in every rational mortal. But you cannot be sure about God unless you know him; sonship is the only experience which makes fatherhood certain. The universe is everywhere undergoing change. A changing universe is a dependent universe; such a creation cannot be either final or absolute. A finite universe is wholly dependent on the Ultimate and the Absolute. The universe and God are not identical; one is cause, the other effect. The cause is absolute, infinite, eternal, and changeless; the effect, time-space and transcendental but ever changing, always growing.
102:7.2 (1126.2) 神是宇宙中一体而又唯一自因之事实。他是万事万物所组成整个造物之秩序、计划和目的之奥妙所在。处处变化着的宇宙，是由一个不变之神的习惯、即绝对不变的律法所规管和稳定的。神之事实，即神性律法是不变的；神之真理，即他与宇宙的关系，则是一种相对性启示，它永远适应于不断进化的宇宙。		102:7.2 (1126.2) God is the one and only self-caused fact in the universe. He is the secret of the order, plan, and purpose of the whole creation of things and beings. The everywhere-changing universe is regulated and stabilized by absolutely unchanging laws, the habits of an unchanging God. The fact of God, the divine law, is changeless; the truth of God, his relation to the universe, is a relative revelation which is ever adaptable to the constantly evolving universe.
102:7.3 (1126.3) 那些想要创立一种无神宗教的人，就如同那些想要无树采果、无亲有子之人。你不可能有果而无因；只有我是是无因的。宗教体验之事实暗示了神，而这样一个具有个人体验之神必然是一个人格性神灵。你不可能向一个化学公式祈祷，向一个数学等式祈求，向一个假说崇拜，向一个假定倾吐心声，与一个进程交流，服侍一个抽象概念，或是与一个律法持有爱心联谊。		102:7.3 (1126.3) Those who would invent a religion without God are like those who would gather fruit without trees, have children without parents. You cannot have effects without causes; only the I AM is causeless. The fact of religious experience implies God, and such a God of personal experience must be a personal Deity. You cannot pray to a chemical formula, supplicate a mathematical equation, worship a hypothesis, confide in a postulate, commune with a process, serve an abstraction, or hold loving fellowship with a law.
102:7.4 (1126.4) 诚然，许多看似宗教性的特质可能来自于非宗教性的根源。人类可能在智性上否认神，仍能在道德上保持良善、忠诚、孝顺、诚实乃至理想主义。人类或许会将许多纯粹人道主义的枝条嫁接到他根本的灵性本质之上，并借此看似证明了他代表一种无神宗教的争论，但这样一种体验缺乏续存价值，缺乏对神的认知和向神的扬升。在这样一种凡人体验中只会产生社会果实，而无灵性果实。这一嫁接决定了果实的本质，尽管生命给养仍是从心智与灵性二者之原初神性禀赋所在的根源中汲取的。		102:7.4 (1126.4) True, many apparently religious traits can grow out of nonreligious roots. Man can, intellectually, deny God and yet be morally good, loyal, filial, honest, and even idealistic. Man may graft many purely humanistic branches onto his basic spiritual nature and thus apparently prove his contentions in behalf of a godless religion, but such an experience is devoid of survival values, God-knowingness and God-ascension. In such a mortal experience only social fruits are forthcoming, not spiritual. The graft determines the nature of the fruit, notwithstanding that the living sustenance is drawn from the roots of original divine endowment of both mind and spirit.
102:7.5 (1126.5) 宗教的智性标记是确定性；它的哲学特征是一致性；它的社会果实是爱心和服务。		102:7.5 (1126.5) The intellectual earmark of religion is certainty; the philosophical characteristic is consistency; the social fruits are love and service.
102:7.6 (1126.6) 知神个人并非一个在现代时期迷信、传统和唯物主义倾向的迷宫中对拦在发现神路途上诸多障碍视而不见或是漫不经心之人。他遇到过所有这些妨碍物并战胜了它们，靠鲜活信仰克服了它们，不顾它们而达到了灵性体验之高地。但确实也有许多在内心确信神的人害怕宣称这些确定感，是由于那些收集反对和夸大信神困难之人的多种多样和足智多谋。挑出瑕疵，提出问题或提出反对不需要任何多深的智力。但回答这些问题并解决这些困难却需要心智才华；信仰确定性是应对所有这些肤浅争辩的最伟大手段。		102:7.6 (1126.6) The God-knowing individual is not one who is blind to the difficulties or unmindful of the obstacles which stand in the way of finding God in the maze of superstition, tradition, and materialistic tendencies of modern times. He has encountered all these deterrents and triumphed over them, surmounted them by living faith, and attained the highlands of spiritual experience in spite of them. But it is true that many who are inwardly sure about God fear to assert such feelings of certainty because of the multiplicity and cleverness of those who assemble objections and magnify difficulties about believing in God. It requires no great depth of intellect to pick flaws, ask questions, or raise objections. But it does require brilliance of mind to answer these questions and solve these difficulties; faith certainty is the greatest technique for dealing with all such superficial contentions.
102:7.7 (1127.1) 若科学、哲学或是社会学敢于变得教条式来与真正宗教的倡导者争辩，那么知神之人会对这种无根据的教条主义回以个人灵性体验之确定性所带来的那种更有远见的教条主义，“我知道我所体验的，因为我是「我是」的一个孩子”。若一个虔信者的个人性体验遭到教条的挑战，那么可被体验到的上父这一信仰所生之子会回以那种不容挑战的教条，即对他与万有之父亲子关系的声明。		102:7.7 (1127.1) If science, philosophy, or sociology dares to become dogmatic in contending with the prophets of true religion, then should God-knowing men reply to such unwarranted dogmatism with that more farseeing dogmatism of the certainty of personal spiritual experience, “I know what I have experienced because I am a son of I AM.” If the personal experience of a faither is to be challenged by dogma, then this faith-born son of the experiencible Father may reply with that unchallengeable dogma, the statement of his actual sonship with the Universal Father.
102:7.8 (1127.2) 只有一种无条件的实相，一种绝对的实相，才能敢于一贯是教条式的。那些想要保持教条者，若一以贯之，则必定会被推入能量之绝对者、真理之遍在者和慈爱之无限者的怀中。		102:7.8 (1127.2) Only an unqualified reality, an absolute, could dare consistently to be dogmatic. Those who assume to be dogmatic must, if consistent, sooner or later be driven into the arms of the Absolute of energy, the Universal of truth, and the Infinite of love.
102:7.9 (1127.3) 若趋入宇宙实相的非宗教方法擅自基于信仰之未证实地位而挑战其确定性，那么灵性体验者同样可以诉诸于对科学事实和哲学信念的教条式挑战，基于它们同样是未证实的；它们同样是科学家或是哲学家意识中的体验。		102:7.9 (1127.3) If the nonreligious approaches to cosmic reality presume to challenge the certainty of faith on the grounds of its unproved status, then the spirit experiencer can likewise resort to the dogmatic challenge of the facts of science and the beliefs of philosophy on the grounds that they are likewise unproved; they are likewise experiences in the consciousness of the scientist or the philosopher.
102:7.10 (1127.4) 对于神，所有存在中最无法逃避者，所有事实中最真实者，所有真理中最鲜活者，所有朋友中最慈爱者、所有价值中最神圣者来说，我们有权成为所有宇宙体验中最确信者。		102:7.10 (1127.4) Of God, the most inescapable of all presences, the most real of all facts, the most living of all truths, the most loving of all friends, and the most divine of all values, we have the right to be the most certain of all universe experiences.
8. 宗教之证据 ^top		8. The Evidences of Religion ^top
102:8.1 (1127.5) 宗教之实相与功效的最高证据，在于人类体验这一事实中；即那个天生害怕且多疑、天生被赋予了一种自我保存和渴求死后续存的强烈本能之人，完全愿意将他现在和将来最深之利益交托给其信仰所指涉为神的那一力量和人格来保管和指引。那是所有宗教的一个核心真理。至于那一力量或人格需要人什么回报来享有这一看护和最终救赎，没有任何两个宗教会意见一致；事实上，它们都多多少少意见不一致。		102:8.1 (1127.5) The highest evidence of the reality and efficacy of religion consists in the fact of human experience; namely, that man, naturally fearful and suspicious, innately endowed with a strong instinct of self-preservation and craving survival after death, is willing fully to trust the deepest interests of his present and future to the keeping and direction of that power and person designated by his faith as God. That is the one central truth of all religion. As to what that power or person requires of man in return for this watchcare and final salvation, no two religions agree; in fact, they all more or less disagree.
102:8.2 (1127.6) 有关进化阶梯中任一宗教的地位，最好要依照其道德判断和伦理标准而加以判断。宗教类型越高，便越会鼓励一种不断提升的社会道德和伦理教化，并被其所鼓励。我们无法依照与宗教相伴文明的地位来判断宗教，我们最好依照其相应宗教的纯粹性与高尚性来评估一个文明的真正本质。这个世界许多最为有名的宗教导师几乎是目不识丁的。就践行对永恒实相的救赎性信仰而言，世间之智慧并不是必需的。		102:8.2 (1127.6) Regarding the status of any religion in the evolutionary scale, it may best be judged by its moral judgments and its ethical standards. The higher the type of any religion, the more it encourages and is encouraged by a constantly improving social morality and ethical culture. We cannot judge religion by the status of its accompanying civilization; we had better estimate the real nature of a civilization by the purity and nobility of its religion. Many of the world’s most notable religious teachers have been virtually unlettered. The wisdom of the world is not necessary to an exercise of saving faith in eternal realities.
102:8.3 (1127.7) 不同时代宗教中的差异，完全有赖于人对实相的理解差异，以及他对道德价值、伦理关系和灵性实相的不同认知。		102:8.3 (1127.7) The difference in the religions of various ages is wholly dependent on the difference in man’s comprehension of reality and on his differing recognition of moral values, ethical relationships, and spirit realities.
102:8.4 (1127.8) 伦理是永恒的社会或种族镜鉴，它忠实反映了原本无法可被观察到的内在灵性与宗教发展之进程。人类总是以他所知的最好事物、最深观念和最高理念来想象神。即便是历史上的宗教，也总是从最高的公认价值中创造出它的神观念。每个智能受造物都将神之名给了他所知的最好兼最高物。		102:8.4 (1127.8) Ethics is the external social or racial mirror which faithfully reflects the otherwise unobservable progress of internal spiritual and religious developments. Man has always thought of God in the terms of the best he knew, his deepest ideas and highest ideals. Even historic religion has always created its God conceptions out of its highest recognized values. Every intelligent creature gives the name of God to the best and highest thing he knows.
102:8.5 (1128.1) 当宗教被沦为理性和智性表达的术语时，它总是敢于根据其自身的伦理教化和道德进展标准来评判文明和进化进程。		102:8.5 (1128.1) Religion, when reduced to terms of reason and intellectual expression, has always dared to criticize civilization and evolutionary progress as judged by its own standards of ethical culture and moral progress.
102:8.6 (1128.2) 尽管个人性宗教会先于人类道德的演进，但令人遗憾的记载是，制度性宗教一成不变滞后于人类缓慢变化的习俗。有组织的宗教证实了是保守迟缓的。先知们通常将人们引入宗教发展；神学家通常阻碍了他们。宗教，作为一种内在或个人体验，永远无法发展得远先于各族的智性演进。		102:8.6 (1128.2) While personal religion precedes the evolution of human morals, it is regretfully recorded that institutional religion has invariably lagged behind the slowly changing mores of the human races. Organized religion has proved to be conservatively tardy. The prophets have usually led the people in religious development; the theologians have usually held them back. Religion, being a matter of inner or personal experience, can never develop very far in advance of the intellectual evolution of the races.
102:8.7 (1128.3) 但宗教从不会依靠对所谓奇迹之事的诉求而得以提升。对奇迹之追求是一种向魔法式原始宗教之回归。真正的宗教与所谓的奇迹毫不相干，启示类宗教也不会指向奇迹以作为其权威之证据。宗教始终永远植根于个人体验之中。而你们最高等的宗教，即耶稣之生活，就是这样一种个人体验：人类，即凡人，在一段短暂的肉身生活期间寻求神并完全找到了他，而在这同一人类体验中，出现了神寻求人并发现他对于一个有着无限至高性的完美灵魂来说是完全满意的。那便是宗教，乃至是内巴顿(Nebadon)宇宙中最高且予以揭示的宗教 -- 即拿撒勒耶稣的世间生活。		102:8.7 (1128.3) But religion is never enhanced by an appeal to the so-called miraculous. The quest for miracles is a harking back to the primitive religions of magic. True religion has nothing to do with alleged miracles, and never does revealed religion point to miracles as proof of authority. Religion is ever and always rooted and grounded in personal experience. And your highest religion, the life of Jesus, was just such a personal experience: man, mortal man, seeking God and finding him to the fullness during one short life in the flesh, while in the same human experience there appeared God seeking man and finding him to the full satisfaction of the perfect soul of infinite supremacy. And that is religion, even the highest yet revealed in the universe of Nebadon—the earth life of Jesus of Nazareth.
102:8.8 (1128.4) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		102:8.8 (1128.4) [Presented by a Melchizedek of Nebadon.]