第155篇		Paper 155
逃经北加利利		Fleeing Through Northern Galilee
155:0.1 (1725.1) 在这个多事周日靠近格拉撒登陆后不久，耶稣和二十四人向北走了一小段路，他们在伯赛大-朱利亚斯南面的一个美丽公园度过了一晚。他们熟悉这一营地，因为曾在过去日子里在那儿停留过。在这个晚上睡觉之前，主将他的追随者们召唤到他周围，并与他们讨论了他们规划的经由巴坦尼亚和北加利利去往腓尼基海岸旅程的方案。		155:0.1 (1725.1) SOON after landing near Kheresa on this eventful Sunday, Jesus and the twenty-four went a little way to the north, where they spent the night in a beautiful park south of Bethsaida-Julias. They were familiar with this camping place, having stopped there in days gone by. Before retiring for the night, the Master called his followers around him and discussed with them the plans for their projected tour through Batanea and northern Galilee to the Phoenician coast.
1. 外邦人为何争闹？ ^top		1. Why Do the Heathen Rage? ^top
155:1.1 (1725.2) 耶稣说道：“你们都应忆起《诗篇》作者如何提及这些时期的，说，‘外邦人为何争闹，万民为何徒劳谋算？世上的王一齐起来，民众的掌管者一起商议，抵挡上主和他的受膏者，说，让我们挣开怜悯的捆绑，让我们脱开慈爱的绳索。’		155:1.1 (1725.2) Said Jesus: “You should all recall how the Psalmist spoke of these times, saying, ‘Why do the heathen rage and the peoples plot in vain? The kings of the earth set themselves, and the rulers of the people take counsel together, against the Lord and against his anointed, saying, Let us break the bonds of mercy asunder and let us cast away the cords of love.’
155:1.2 (1725.3) “今日你们看到这一切在你们眼前应验了，不过你们不会看到《诗篇》作者预言的余下部分应验，因为他对人子和他在世上的使命怀有错误的观念。我的王国是基于慈爱之上，以怜悯方式得以宣扬，靠无私服务而得以建立。我的父不会坐在天上嘲笑外邦人，他并未怀着极大不快而暴怒。子将让这些所谓的外邦人（实际上是他无知而又未受教育的兄弟）拥有继承的许诺是真实的。我将怀着怜悯和深情敞开臂膀，接受这些外邦人。所有这一切慈爱会被展示给所谓的外邦人，尽管有不幸的记录宣称凯旋之子‘必用铁杖打破他们，必将他们如同窑匠的瓦器摔碎。’《诗篇》作者劝诫你们‘怀着畏惧服侍上主’- 我请你们凭借信仰进入充满神性父子关系的尊贵特权中；他令你们怀着战兢而欢庆；我则请你们怀着确信而欢庆。他说，‘亲吻子，以免他生气，当他的怒气被点燃时，你们就会灭亡。’不过与我一起生活过的你们清楚知道，生气和愤怒并不是天国在人们心中确立的一部分。不过《诗篇》作者的确在结束这一劝诫时瞥见了真正之光，他说：‘那些将信任放在这子身上的人是有福的。’ ”		155:1.2 (1725.3) “Today you see this fulfilled before your eyes. But you shall not see the remainder of the Psalmist’s prophecy fulfilled, for he entertained erroneous ideas about the Son of Man and his mission on earth. My kingdom is founded on love, proclaimed in mercy, and established by unselfish service. My Father does not sit in heaven laughing in derision at the heathen. He is not wrathful in his great displeasure. True is the promise that the Son shall have these so-called heathen (in reality his ignorant and untaught brethren) for an inheritance. And I will receive these gentiles with open arms of mercy and affection. All this loving-kindness shall be shown the so-called heathen, notwithstanding the unfortunate declaration of the record which intimates that the triumphant Son ‘shall break them with a rod of iron and dash them to pieces like a potter’s vessel.’ The Psalmist exhorted you to ‘serve the Lord with fear’—I bid you enter into the exalted privileges of divine sonship by faith; he commands you to rejoice with trembling; I bid you rejoice with assurance. He says, ‘Kiss the Son, lest he be angry, and you perish when his wrath is kindled.’ But you who have lived with me well know that anger and wrath are not a part of the establishment of the kingdom of heaven in the hearts of men. But the Psalmist did glimpse the true light when, in finishing this exhortation, he said: ‘Blessed are they who put their trust in this Son.’”
155:1.3 (1725.4) 耶稣继续教导这二十四人，说道：“外邦人对我们争闹并非没有原因。因为他们眼界短小狭隘，他们能热情集中精力，他们目标很近，多少是看得见的；因此他们的确怀着英勇而又有效的执行力努力。你们宣称进入天国，但在你们的教导行为上却太优柔寡断了。外邦人为了他们的目标直接行进；你们却犯了有太多长期渴望的过错。若你们渴望进入王国，你们何不靠灵性突击占领它，如同外邦人围攻一座城而占领它一样？当你们的服务在很大程度上包含了一种遗憾过去、抱怨现在和徒劳渴望未来的态度时，你们几乎配不上这个王国。外邦人为何争闹？因为他们不知晓真理。你们为何在无用的渴望中憔悴？因为你们不服从真理。停止你们无用的渴望，出去勇敢做与王国建立相关的事情吧。		155:1.3 (1725.4) Jesus continued to teach the twenty-four, saying: “The heathen are not without excuse when they rage at us. Because their outlook is small and narrow, they are able to concentrate their energies enthusiastically. Their goal is near and more or less visible; wherefore do they strive with valiant and effective execution. You who have professed entrance into the kingdom of heaven are altogether too vacillating and indefinite in your teaching conduct. The heathen strike directly for their objectives; you are guilty of too much chronic yearning. If you desire to enter the kingdom, why do you not take it by spiritual assault even as the heathen take a city they lay siege to? You are hardly worthy of the kingdom when your service consists so largely in an attitude of regretting the past, whining over the present, and vainly hoping for the future. Why do the heathen rage? Because they know not the truth. Why do you languish in futile yearning? Because you obey not the truth. Cease your useless yearning and go forth bravely doing that which concerns the establishment of the kingdom.
155:1.4 (1726.1) “在你们所做的一切当中，不要变得片面和过于专门化。寻求我们毁灭的法利赛人，实在以为他们在履行神的服务。他们如此因传统而变得狭隘，以致他们因偏见而盲目，因恐惧而心硬。考虑一下希腊人，拥有不含宗教的科学，而犹太人则拥有不含科学的宗教。当人们由此受误导而接受一种狭隘而又混乱的真理破碎体时，他们获得救赎的唯一希望是变成受真理协调的 - 即皈依的。		155:1.4 (1726.1) “In all that you do, become not one-sided and overspecialized. The Pharisees who seek our destruction verily think they are doing God’s service. They have become so narrowed by tradition that they are blinded by prejudice and hardened by fear. Consider the Greeks, who have a science without religion, while the Jews have a religion without science. And when men become thus misled into accepting a narrow and confused disintegration of truth, their only hope of salvation is to become truth-co-ordinated—converted.
155:1.5 (1726.2) “让我着重陈述这一永恒真理：若你们受真理协调，学会在你们生活中例示这种美好的正义完整性，你们同胞之后将会追寻你们，这样他们可以获得你们如此获得的。真理寻求者们被引向你们的程度，代表了你们真理赋予、即你们正义的程度。你们不得不将你们的讯息传达给人们的程度，从某种程度上说是你们未能过上完整正义生活、即受真理协调之生活的程度。”		155:1.5 (1726.2) “Let me emphatically state this eternal truth: If you, by truth co-ordination, learn to exemplify in your lives this beautiful wholeness of righteousness, your fellow men will then seek after you that they may gain what you have so acquired. The measure wherewith truth seekers are drawn to you represents the measure of your truth endowment, your righteousness. The extent to which you have to go with your message to the people is, in a way, the measure of your failure to live the whole or righteous life, the truth-co-ordinated life.”
155:1.6 (1726.3) 主还教导了他的使徒和福音传道者们许多其他事情，之后他们向他道了晚安，躺在枕头上休息了。		155:1.6 (1726.3) And many other things the Master taught his apostles and the evangelists before they bade him good night and sought rest upon their pillows.
2．在科拉辛的福音传道者 ^top		2. The Evangelists in Chorazin ^top
155:2.1 (1726.4) 在5月23日周一早上，耶稣指示彼得与十二福音传道者一起去往科拉辛，而他则和十一人动身去往凯撒利亚-腓立比，取道约旦河去向大马士革-迦百农的路，从那往东北去向与通向凯撒利亚-腓立比道路的交汇路口，之后继续向前进入那个城市，他们在那儿停留并教导了两个周。他们在5月24日周二下午期间抵达。		155:2.1 (1726.4) On Monday morning, May 23, Jesus directed Peter to go over to Chorazin with the twelve evangelists while he, with the eleven, departed for Caesarea-Philippi, going by way of the Jordan to the Damascus-Capernaum road, thence northeast to the junction with the road to Caesarea-Philippi, and then on into that city, where they tarried and taught for two weeks. They arrived during the afternoon of Tuesday, May 24.
155:2.2 (1726.5) 彼得和福音传道者们在科拉辛逗留了两周，向一小群热切的信奉者宣扬了王国福音。但他们却未能赢得许多新的皈依者。整个加利利没有其他城市像科拉辛这样为王国产生如此少的灵魂了。依照彼得的指导，十二名福音传道者较少说关于肉体疗愈之事，他们怀着渐增的活力教导天国的灵性真理。在科拉辛的这两周，对十二名福音传道者来说构成了一种真正的逆境洗礼，因为这是他们到这时为止的生涯中最为困难和没有效果的时期。由于因此被剥夺了为王国赢得灵魂的满足感，他们每个人都更为热切和诚实地估量自己的灵魂和它在新生活之灵性道路上的进展。		155:2.2 (1726.5) Peter and the evangelists sojourned in Chorazin for two weeks, preaching the gospel of the kingdom to a small but earnest company of believers. But they were not able to win many new converts. No city of all Galilee yielded so few souls for the kingdom as Chorazin. In accordance with Peter’s instructions the twelve evangelists had less to say about healing—things physical—while they preached and taught with increased vigor the spiritual truths of the heavenly kingdom. These two weeks at Chorazin constituted a veritable baptism of adversity for the twelve evangelists in that it was the most difficult and unproductive period in their careers up to this time. Being thus deprived of the satisfaction of winning souls for the kingdom, each of them the more earnestly and honestly took stock of his own soul and its progress in the spiritual paths of the new life.
155:2.3 (1726.6) 当看似不再有人有意寻求进入王国时，彼得在6月7日周二将他的同伴们召唤到一起，并动身去往凯撒利亚-腓立比与耶稣和使徒们会合。他们大约在周三午时抵达，并花了整个晚上重演他们在科拉辛不幸者中间的经历。在这晚的讨论期间，耶稣再次提及播种者的寓言，并教导了他们关于看似生活事业失败之意涵的许多内容。		155:2.3 (1726.6) When it appeared that no more people were minded to seek entrance into the kingdom, Peter, on Tuesday, June 7, called his associates together and departed for Caesarea-Philippi to join Jesus and the apostles. They arrived about noontime on Wednesday and spent the entire evening in rehearsing their experiences among the unbelievers of Chorazin. During the discussions of this evening Jesus made further reference to the parable of the sower and taught them much about the meaning of the apparent failure of life undertakings.
3．在凯撒利亚-腓立比 ^top		3. At Caesarea-Philippi ^top
155:3.1 (1727.1) 尽管耶稣在凯撒利亚-腓立比附近这两周的逗留期间并未做任何公众工作，但使徒们却在这个城市举行了众多静悄悄的晚上会议，而许多信奉者则出来到营地与主交谈。作为这次造访的结果，少数几个被加入到这个信奉者团体中。耶稣每天与使徒们交谈，他们更为清晰地分辨出宣扬天国工作的一个新阶段此时逐渐开始了。他们开始理解，“天国不是吃喝，而是对接受神性亲子身份之灵性喜悦的认知。”		155:3.1 (1727.1) Although Jesus did no public work during this two weeks’ sojourn near Caesarea-Philippi, the apostles held numerous quiet evening meetings in the city, and many of the believers came out to the camp to talk with the Master. Very few were added to the group of believers as a result of this visit. Jesus talked with the apostles each day, and they more clearly discerned that a new phase of the work of preaching the kingdom of heaven was now beginning. They were commencing to comprehend that the “kingdom of heaven is not meat and drink but the realization of the spiritual joy of the acceptance of divine sonship.”
155:3.2 (1727.2) 在凯撒利亚-腓立比的逗留，对十一个使徒来说是一场真正的考验；对他们来说，这是难熬的两个周。他们近乎沮丧了，他们也怀念彼得热情人格的定期性激励。在这些时期当中，要相信耶稣并出去追随他，真的是一场巨大而又棘手的冒险。尽管他们在这两个周令少数人皈依，但他们的确从他们与主的每日会议中学到了许多极为有益的东西。		155:3.2 (1727.2) The sojourn at Caesarea-Philippi was a real test to the eleven apostles; it was a difficult two weeks for them to live through. They were well-nigh depressed, and they missed the periodic stimulation of Peter’s enthusiastic personality. In these times it was truly a great and testing adventure to believe in Jesus and go forth to follow after him. Though they made few converts during these two weeks, they did learn much that was highly profitable from their daily conferences with the Master.
155:3.3 (1727.3) 使徒们得知犹太人在灵性上是停滞而又没落的，因为他们已将真理具化成教条；当真理被表述成一种充满自以为是的排他性界限、而非担当灵性引导和进展的路标时，这种教导便会丧失它们的创造性和给予生命的力量，并最终只变得陈腐僵化。		155:3.3 (1727.3) The apostles learned that the Jews were spiritually stagnant and dying because they had crystallized truth into a creed; that when truth becomes formulated as a boundary line of self-righteous exclusiveness instead of serving as signposts of spiritual guidance and progress, such teachings lose their creative and life-giving power and ultimately become merely preservative and fossilizing.
155:3.4 (1727.4) 他们渐渐从耶稣身上学会就人类人格体在时间和永恒中的诸多可能性看待他们。他们学会了许多灵魂可被先教导热爱他们能看得见的兄弟而被极好引向热爱看不见的神。正是在这种关联中，新的意涵被附加到主关于对一个人同伴无私服务的宣布中：“你只要对我兄弟中最小的一个做了，你就是对我做了。”		155:3.4 (1727.4) Increasingly they learned from Jesus to look upon human personalities in terms of their possibilities in time and in eternity. They learned that many souls can best be led to love the unseen God by being first taught to love their brethren whom they can see. And it was in this connection that new meaning became attached to the Master’s pronouncement concerning unselfish service for one’s fellows: “Inasmuch as you did it to one of the least of my brethren, you did it to me.”
155:3.5 (1727.5) 他们在凯撒利亚逗留的一大教训与宗教传统之起源有关，与让神圣感附着于非神圣物、普通观念或日常事件的巨大危险有关。他们从一场会议中带着以下教导出来了，即真正宗教是对人类对他最高和最真确信的由衷忠诚。		155:3.5 (1727.5) One of the great lessons of this sojourn at Caesarea had to do with the origin of religious traditions, with the grave danger of allowing a sense of sacredness to become attached to nonsacred things, common ideas, or everyday events. From one conference they emerged with the teaching that true religion was man’s heartfelt loyalty to his highest and truest convictions.
155:3.6 (1727.6) 耶稣警告他的信奉者们，若他们的宗教渴望仅是物质性的，那么，对自然的渐增了解，会通过对所谓万物之超自然起源的渐进性取代，最终剥夺他们对神的信仰。不过，若他们的宗教是灵性的，那么物理科学的进展则永远不会干扰他们在永恒实相和神圣价值上的信仰。		155:3.6 (1727.6) Jesus warned his believers that, if their religious longings were only material, increasing knowledge of nature would, by progressive displacement of the supposed supernatural origin of things, ultimately deprive them of their faith in God. But that, if their religion were spiritual, never could the progress of physical science disturb their faith in eternal realities and divine values.
155:3.7 (1727.7) 他们得知，当宗教在动机上是全然灵性的，它会使整个生活更为值得，令它充满了高等目的，使它授以卓越价值，令它唤起上层动机，与此同时，使人类灵魂慰以崇高持久的希望。真正宗教旨在减轻生存之压力；它为日常生活和无私服务释放出信仰和勇气。信仰会提升灵性活力和正义果实。		155:3.7 (1727.7) They learned that, when religion is wholly spiritual in motive, it makes all life more worth while, filling it with high purposes, dignifying it with transcendent values, inspiring it with superb motives, all the while comforting the human soul with a sublime and sustaining hope. True religion is designed to lessen the strain of existence; it releases faith and courage for daily living and unselfish serving. Faith promotes spiritual vitality and righteous fruitfulness.
155:3.8 (1727.8) 耶稣反复教导他的使徒们，没有一种文明能在其宗教中最优秀之人丧失后长久续存。他始终不厌其烦向十二人指出，接受宗教符号和仪式代替宗教体验的极大危险。他的整个世上生活不断致力于将凝固的宗教形式解冻成充满启蒙之亲子身份的流动性自由。		155:3.8 (1727.8) Jesus repeatedly taught his apostles that no civilization could long survive the loss of the best in its religion. And he never grew weary of pointing out to the twelve the great danger of accepting religious symbols and ceremonies in the place of religious experience. His whole earth life was consistently devoted to the mission of thawing out the frozen forms of religion into the liquid liberties of enlightened sonship.
4．去往腓尼基的路上 ^top		4. On the Way to Phoenicia ^top
155:4.1 (1728.1) 在6月9日周四早上，在接受了由来自伯赛大的大卫之信使所带来的关于王国进展的消息后，这群由二十五位真理导师组成的团队离开凯撒利亚-腓立比，开始他们去往腓尼基海岸的旅程。他们绕过沼泽地，取道路斯，去往于抹大拉-黎巴嫩山小路的交汇点，从那儿去往通向西顿道路的岔路口，并在周五下午抵达了那里。		155:4.1 (1728.1) On Thursday morning, June 9, after receiving word regarding the progress of the kingdom brought by the messengers of David from Bethsaida, this group of twenty-five teachers of truth left Caesarea-Philippi to begin their journey to the Phoenician coast. They passed around the marsh country, by way of Luz, to the point of junction with the Magdala-Mount Lebanon trail road, thence to the crossing with the road leading to Sidon, arriving there Friday afternoon.
155:4.2 (1728.2) 在靠近路斯一块突出岩石边沿阴影下暂停下来吃午饭之时，耶稣发表了他使徒们在所有与他在一起岁月中所曾听过的最为精彩的致辞之一。他们刚一坐下分饼，西蒙•彼得就问耶稣：“主啊，由于天上的父知晓所有的事，由于他的灵是我们在世上创建天国的支持，为何我们从我们敌人的威胁中逃离？为何我们拒绝面对真理之敌？”不过就在耶稣要开始回答彼得的问题之前，多玛斯插了进来，问道：“主啊，我真的想知道我们耶路撒冷敌人的宗教有什么错。他们的宗教和我们的宗教有什么真正不同？为何当我们都声称服侍同一神之时，我们的信念如此多样？”当多玛斯说完，耶稣说道：“尽管我不想忽略彼得的问题，因为我清楚知道，要误解我就在此时避免与犹太人掌管者公开冲突的原因是多么容易，但若我宁愿选择回答多玛斯的问题，这仍会对你们所有人来说证明更为有益。我会在你们吃完午饭时继续进行。”		155:4.2 (1728.2) While pausing for lunch under the shadow of an overhanging ledge of rock, near Luz, Jesus delivered one of the most remarkable addresses which his apostles ever listened to throughout all their years of association with him. No sooner had they seated themselves to break bread than Simon Peter asked Jesus: “Master, since the Father in heaven knows all things, and since his spirit is our support in the establishment of the kingdom of heaven on earth, why is it that we flee from the threats of our enemies? Why do we refuse to confront the foes of truth?” But before Jesus had begun to answer Peter’s question, Thomas broke in, asking: “Master, I should really like to know just what is wrong with the religion of our enemies at Jerusalem. What is the real difference between their religion and ours? Why is it we are at such diversity of belief when we all profess to serve the same God?” And when Thomas had finished, Jesus said: “While I would not ignore Peter’s question, knowing full well how easy it would be to misunderstand my reasons for avoiding an open clash with the rulers of the Jews at just this time, still it will prove more helpful to all of you if I choose rather to answer Thomas’s question. And that I will proceed to do when you have finished your lunch.”
5．关于真正宗教的论述 ^top		5. The Discourse on True Religion ^top
155:5.1 (1728.3) 这场关于宗教的难忘论述，以现代措辞总结重述，表达了以下真理：		155:5.1 (1728.3) This memorable discourse on religion, summarized and restated in modern phraseology, gave expression to the following truths:
155:5.2 (1728.4) 尽管这个世界的宗教有着双重起源 - 自然类的和启示类的，但在任何一个时代以及任何一个民族中间，会有发现三种不同形式的宗教奉献。这三种宗教驱策力的显现物是：		155:5.2 (1728.4) While the religions of the world have a double origin—natural and revelatory—at any one time and among any one people there are to be found three distinct forms of religious devotion. And these three manifestations of the religious urge are:
155:5.3 (1728.5) 1．原始类宗教。畏惧神秘能量并崇拜超等力量的半自然性本能冲动，主要是一种充满自然本性的宗教，充满恐惧的宗教。		155:5.3 (1728.5) 1. Primitive religion. The seminatural and instinctive urge to fear mysterious energies and worship superior forces, chiefly a religion of the physical nature, the religion of fear.
155:5.4 (1728.6) 2．文明类宗教。不断文明化各族不断进步的宗教概念和做法 - 即心智类宗教 - 充满既定宗教传统之权威的智性神学。		155:5.4 (1728.6) 2. The religion of civilization. The advancing religious concepts and practices of the civilizing races—the religion of the mind—the intellectual theology of the authority of established religious tradition.
155:5.5 (1728.7) 3．真正宗教 - 启示类宗教。对超自然价值的启示，对永恒实相的局部性洞见，对天上之父无限品格之美善的一瞥 - 正如在人类体验中所展示出的属灵类宗教。		155:5.5 (1728.7) 3. True religion—the religion of revelation. The revelation of supernatural values, a partial insight into eternal realities, a glimpse of the goodness and beauty of the infinite character of the Father in heaven—the religion of the spirit as demonstrated in human experience.
155:5.6 (1729.1) 主拒绝贬低自然人类充满肉体感觉和迷信恐惧的宗教，尽管他为以下事实感到遗憾，即这类原始崇拜形式的许多内容应会在更为智能人类种族的各种宗教形式中存续。耶稣明确指出，心智类宗教和属灵类宗教的一大差异是，前者是由教会权威所支撑，后者则完全基于人类体验。		155:5.6 (1729.1) The religion of the physical senses and the superstitious fears of natural man, the Master refused to belittle, though he deplored the fact that so much of this primitive form of worship should persist in the religious forms of the more intelligent races of mankind. Jesus made it clear that the great difference between the religion of the mind and the religion of the spirit is that, while the former is upheld by ecclesiastical authority, the latter is wholly based on human experience.
155:5.7 (1729.2) 之后，主在他的教导时间里继续讲清这些真理：		155:5.7 (1729.2) And then the Master, in his hour of teaching, went on to make clear these truths:
155:5.8 (1729.3) 直到各种族变得极为智能和更为充分文明化之时，仍会有许多孩子般的迷信仪式存续，它们是原始落后民族进化性宗教做法的典型特征。直到人类进展到一种对灵性体验实相更高且更为普遍认知的层次之时，大量男女仍会继续对那些充满权威的宗教展示出一种个人偏好，他们只需智性的同意，与属灵类宗教形成鲜明对比，后者需要心智和灵魂积极参与到与严酷现实做斗争的渐进性人类体验的信仰冒险中。		155:5.8 (1729.3) Until the races become highly intelligent and more fully civilized, there will persist many of those childlike and superstitious ceremonies which are so characteristic of the evolutionary religious practices of primitive and backward peoples. Until the human race progresses to the level of a higher and more general recognition of the realities of spiritual experience, large numbers of men and women will continue to show a personal preference for those religions of authority which require only intellectual assent, in contrast to the religion of the spirit, which entails active participation of mind and soul in the faith adventure of grappling with the rigorous realities of progressive human experience.
155:5.9 (1729.4) 对传统权威类宗教的接受，为人类寻求满足对其灵性本质渴求的冲动提供了简单出路。各种固定、具化和既立的权威类宗教为人类心烦意乱的灵魂在受到恐惧困扰及受到不定折磨时，提供了一种可供逃离的现成避难所。这类宗教只需它的奉献者们一种被动而又纯智性的同意，作为对它满意和确信要付出的代价。		155:5.9 (1729.4) The acceptance of the traditional religions of authority presents the easy way out for man’s urge to seek satisfaction for the longings of his spiritual nature. The settled, crystallized, and established religions of authority afford a ready refuge to which the distracted and distraught soul of man may flee when harassed by fear and tormented by uncertainty. Such a religion requires of its devotees, as the price to be paid for its satisfactions and assurances, only a passive and purely intellectual assent.
155:5.10 (1729.5) 很长一段时间，将会有那些胆小、害怕和迟疑的个人活在世上，他们将宁愿以此方式获得他们的宗教慰藉，尽管就这样将他们的命运投向了权威类宗教，他们令人格之主权妥协，令自尊之尊严贬低，彻底放弃了参与那场所有可能人类经历中最令人兴奋、令人鼓舞经历的权利：即对真理的亲身追求，面对智性发现之诸多风险所产生的兴奋，探索个人宗教体验之诸多实相所产生的决断，在人为自身并作为自身寻求神并找到他这场所有人类生存之至高冒险中，真诚赢得的这场灵性信仰克服智性怀疑的胜利之实际认知中体验到的个人凯旋之至高满足。		155:5.10 (1729.5) And for a long time there will live on earth those timid, fearful, and hesitant individuals who will prefer thus to secure their religious consolations, even though, in so casting their lot with the religions of authority, they compromise the sovereignty of personality, debase the dignity of self-respect, and utterly surrender the right to participate in that most thrilling and inspiring of all possible human experiences: the personal quest for truth, the exhilaration of facing the perils of intellectual discovery, the determination to explore the realities of personal religious experience, the supreme satisfaction of experiencing the personal triumph of the actual realization of the victory of spiritual faith over intellectual doubt as it is honestly won in the supreme adventure of all human existence—man seeking God, for himself and as himself, and finding him.
155:5.11 (1729.6) 属灵类宗教意味着努力、奋斗、冲突、信仰、决断、慈爱、忠诚和进展。心智类宗教 - 即权威类神学，很少或几乎不需来自它正式信奉者的这些努力。由渐进性人类心智所发现、由不断演进人类灵魂所体验到、在寻求灵性实相之遥远彼岸过程中与那些在未探索真理之公海上充满大胆冒险之信仰航行相伴的属灵挣扎和心智不定，对于那些本能避开这些的害怕而又半心半意灵魂来说，传统是一种安全的避难所和容易的道路。		155:5.11 (1729.6) The religion of the spirit means effort, struggle, conflict, faith, determination, love, loyalty, and progress. The religion of the mind—the theology of authority—requires little or none of these exertions from its formal believers. Tradition is a safe refuge and an easy path for those fearful and halfhearted souls who instinctively shun the spirit struggles and mental uncertainties associated with those faith voyages of daring adventure out upon the high seas of unexplored truth in search for the farther shores of spiritual realities as they may be discovered by the progressive human mind and experienced by the evolving human soul.
155:5.12 (1729.7) 耶稣继续说道：“在耶路撒冷，宗教领袖们已将他们传统导师和其他日子先知们的各种教义编成一套充满智性信念的既定体系，即权威类宗教。所有这类宗教的诉求在很大程度上是针对心智的。此时我们就要与这种宗教进入一种致命的冲突当中了，因为我们不久就会开始对一种崭新宗教的勇敢宣称，一种并非宗教这个词今日意涵意义上的宗教，一种使其主要诉求针对居于人类心智中、来自我父的神性之灵的宗教；一种令其权威出自对它的接受所产生成果的宗教，这种接受必定会出现在所有真正而又真实成为这一更高灵性交流之真理信奉者的个人体验中。”		155:5.12 (1729.7) And Jesus went on to say: “At Jerusalem the religious leaders have formulated the various doctrines of their traditional teachers and the prophets of other days into an established system of intellectual beliefs, a religion of authority. The appeal of all such religions is largely to the mind. And now are we about to enter upon a deadly conflict with such a religion since we will so shortly begin the bold proclamation of a new religion—a religion which is not a religion in the present-day meaning of that word, a religion that makes its chief appeal to the divine spirit of my Father which resides in the mind of man; a religion which shall derive its authority from the fruits of its acceptance that will so certainly appear in the personal experience of all who really and truly become believers in the truths of this higher spiritual communion.”
155:5.13 (1730.1) 耶稣点出二十四人中的每一个，并叫出他们的名字，说道：“现在，你们当中有哪一个宁愿选择这条遵从耶路撒冷法利赛人所辩护的一种既立而又僵化宗教的容易道路，而不愿遭受向人们宣扬一种更好拯救之道、同时你们意识到为自身发现天国永恒真理和至高庄严的鲜活个人体验所产生美好实相带来满足感这一使命而产生的困难和迫害，你们害怕、软弱且寻求安逸吗？你们害怕把自己的未来交托到你们是其子女的真理之神的手中吗？你们不信任你们是其子女的父吗？你们要回到传统权威类宗教确定性和智性稳固性所带来的容易道路上，还是你们让自己准备好与我一起向前进入到宣扬属灵类宗教之崭新真理、即人们心中天国的那场纷乱不定的未来中呢？”		155:5.13 (1730.1) Pointing out each of the twenty-four and calling them by name, Jesus said: “And now, which one of you would prefer to take this easy path of conformity to an established and fossilized religion, as defended by the Pharisees at Jerusalem, rather than to suffer the difficulties and persecutions attendant upon the mission of proclaiming a better way of salvation to men while you realize the satisfaction of discovering for yourselves the beauties of the realities of a living and personal experience in the eternal truths and supreme grandeurs of the kingdom of heaven? Are you fearful, soft, and ease-seeking? Are you afraid to trust your future in the hands of the God of truth, whose sons you are? Are you distrustful of the Father, whose children you are? Will you go back to the easy path of the certainty and intellectual settledness of the religion of traditional authority, or will you gird yourselves to go forward with me into that uncertain and troublous future of proclaiming the new truths of the religion of the spirit, the kingdom of heaven in the hearts of men?”
155:5.14 (1730.2) 他听众二十四人都站了起来，打算要表明他们对耶稣向他们所做的少数几次情感诉求中的这次统一而又忠诚的回应，不过他举起手来阻止了他们，说道：“现在你们自行分开，每个人独自与父在一起，在那儿找到对我问题的非情感性回答，找到这样一种真正而又真诚的灵魂态度，将那一态度自由大胆地对我的父和你们的父说出，他充满爱的无限生命就是我们所宣扬的宗教之精神。”		155:5.14 (1730.2) All twenty-four of his hearers rose to their feet, intending to signify their united and loyal response to this, one of the few emotional appeals which Jesus ever made to them, but he raised his hand and stopped them, saying: “Go now apart by yourselves, each man alone with the Father, and there find the unemotional answer to my question, and having found such a true and sincere attitude of soul, speak that answer freely and boldly to my Father and your Father, whose infinite life of love is the very spirit of the religion we proclaim.”
155:5.15 (1730.3) 福音传道者和使徒们各自分开一小会儿，因耶稣所说，他们的精神被提升了，他们的心智被鼓舞了，他们的情感被极大打动了。但当安德鲁将他们召唤到一起，主只说道：“让我们继续我们的旅程吧。我们要进入腓尼基停留一段时间，你们所有人应该祈祷父将你们身心的情感转化成更高的心智忠诚和更为令人满意的属灵体验。”		155:5.15 (1730.3) The evangelists and apostles went apart by themselves for a short time. Their spirits were uplifted, their minds were inspired, and their emotions mightily stirred by what Jesus had said. But when Andrew called them together, the Master said only: “Let us resume our journey. We go into Phoenicia to tarry for a season, and all of you should pray the Father to transform your emotions of mind and body into the higher loyalties of mind and the more satisfying experiences of the spirit.”
155:5.16 (1730.4) 随着他们沿路继续前行，二十四人默默无语，但不久他们便开始彼此交谈，到那天下午三点，他们无法再往前走了；他们停了下来，彼得前往耶稣那儿，说道：“主啊，您已对我们讲了充满生命和真理之言，我们想要听更多；我们恳求您就这些事务给我们讲更多。”		155:5.16 (1730.4) As they journeyed on down the road, the twenty-four were silent, but presently they began to talk one with another, and by three o’clock that afternoon they could not go farther; they came to a halt, and Peter, going up to Jesus, said: “Master, you have spoken to us the words of life and truth. We would hear more; we beseech you to speak to us further concerning these matters.”
6．关于宗教的第二次论述 ^top		6. The Second Discourse on Religion ^top
155:6.1 (1730.5) 就这样，在他们在山坡的荫凉处停留时，耶稣继续就属灵类宗教教导他们，实质上说道：		155:6.1 (1730.5) And so, while they paused in the shade of the hillside, Jesus continued to teach them regarding the religion of the spirit, in substance saying:
155:6.2 (1730.6) 你们已经从你们那些选择了对心智类宗教保持满意、渴求安全感并宁愿遵从的同伴中走出来了。你们已经选择将你们的权威性确定感换成对充满冒险进步信仰之灵的确信。你们敢于反抗制度性宗教的累人束缚，拒绝此时被视为神之话语的记录传说的权威。我们的父的确通过摩西、以利亚、以赛亚、阿摩司和何西阿讲话，但当这些旧时先知结束他们所说时，他并未停止向这个世界伺以真理之言。我的父对所有种族和世代一视同仁，以致真理之言不会在一个时代被赐予，而在另一个时代被扣留。不要犯下将全然人性之物称作神性之物的蠢行，要能辨别出并非经由来自所谓灵感的传统神谕的真理之言。		155:6.2 (1730.6) You have come out from among those of your fellows who choose to remain satisfied with a religion of mind, who crave security and prefer conformity. You have elected to exchange your feelings of authoritative certainty for the assurances of the spirit of adventurous and progressive faith. You have dared to protest against the grueling bondage of institutional religion and to reject the authority of the traditions of record which are now regarded as the word of God. Our Father did indeed speak through Moses, Elijah, Isaiah, Amos, and Hosea, but he did not cease to minister words of truth to the world when these prophets of old made an end of their utterances. My Father is no respecter of races or generations in that the word of truth is vouchsafed one age and withheld from another. Commit not the folly of calling that divine which is wholly human, and fail not to discern the words of truth which come not through the traditional oracles of supposed inspiration.
155:6.3 (1731.1) 我已召唤你们要重生，要生于灵，我已将你们从权威之黑暗和传统之死寂中召唤出来，进入到对自身做出人类灵魂所能做出的最伟大发现这一可能性拥有认知的超越性之光中 - 即为自身找到自身当中属于自身的神，作为你自身个人体验中的一个事实，做所有这一切的超然体验。由此愿你们从死转向生，从传统之权威转向知神之体验；由此你们会从黑暗转向光明，从继承下来的种族信仰转向通过实际体验所达成的个人信仰；藉此你们将会从你们祖先传下来的心智类神学，转向一种真正的属灵类宗教，它将会作为一种永恒的禀赋在你们灵魂中得以构建起来。		155:6.3 (1731.1) I have called upon you to be born again, to be born of the spirit. I have called you out of the darkness of authority and the lethargy of tradition into the transcendent light of the realization of the possibility of making for yourselves the greatest discovery possible for the human soul to make—the supernal experience of finding God for yourself, in yourself, and of yourself, and of doing all this as a fact in your own personal experience. And so may you pass from death to life, from the authority of tradition to the experience of knowing God; thus will you pass from darkness to light, from a racial faith inherited to a personal faith achieved by actual experience; and thereby will you progress from a theology of mind handed down by your ancestors to a true religion of spirit which shall be built up in your souls as an eternal endowment.
155:6.4 (1731.2) 你们的宗教应当从传统权威方面的纯智性信念，转变到能把握神之实相以及与神的这一神性之灵有关一切的那一鲜活信仰的实际体验中。心智类宗教将你们绝望地束缚到过去，属灵类宗教则在于渐进性的启示，并不断召唤你们朝向灵性理想和永恒实相方面更崇高、更神圣的成就前进。		155:6.4 (1731.2) Your religion shall change from the mere intellectual belief in traditional authority to the actual experience of that living faith which is able to grasp the reality of God and all that relates to the divine spirit of the Father. The religion of the mind ties you hopelessly to the past; the religion of the spirit consists in progressive revelation and ever beckons you on toward higher and holier achievements in spiritual ideals and eternal realities.
155:6.5 (1731.3) 尽管权威类宗教或许会给予一种当下的稳固安全感，但你们却要为这种短暂的满足感付出失去你们灵性自由和宗教解放的代价。我的父并不需要你们逼迫自己赞成对灵性上令人厌恶、非神圣和非真实之物的信念，作为进入天国的代价。你们并不需要让你们自己的怜悯、公正和真理感，被服从于一种由宗教形式和仪式组成的陈旧体系所激怒。无论属灵的引领会将你们带至何处，属灵类宗教会让你们永远自由去追随真理。谁能判断 - 或许该灵可将某些其他时代拒绝倾听的东西给予这一代？		155:6.5 (1731.3) While the religion of authority may impart a present feeling of settled security, you pay for such a transient satisfaction the price of the loss of your spiritual freedom and religious liberty. My Father does not require of you as the price of entering the kingdom of heaven that you should force yourself to subscribe to a belief in things which are spiritually repugnant, unholy, and untruthful. It is not required of you that your own sense of mercy, justice, and truth should be outraged by submission to an outworn system of religious forms and ceremonies. The religion of the spirit leaves you forever free to follow the truth wherever the leadings of the spirit may take you. And who can judge—perhaps this spirit may have something to impart to this generation which other generations have refused to hear?
155:6.6 (1731.4) 那些想要将饥渴灵魂拽回到暗淡遥远过去、并将他们留在那儿的虚假宗教导师们多么可耻！这些不幸的人们也注定会被每一新的发现所震惊，同时他们也会被每一新的真理启示所挫败。曾说过“坚心依赖神的必保他十分平安”的先知，并不是权威性神学方面的纯智性信奉者。这个知晓真理之人已发现了神；他不只是谈论神。		155:6.6 (1731.4) Shame on those false religious teachers who would drag hungry souls back into the dim and distant past and there leave them! And so are these unfortunate persons doomed to become frightened by every new discovery, while they are discomfited by every new revelation of truth. The prophet who said, “He will be kept in perfect peace whose mind is stayed on God,” was not a mere intellectual believer in authoritative theology. This truth-knowing human had discovered God; he was not merely talking about God.
155:6.7 (1731.5) 我劝诫你们放弃总是引用旧时先知的话语和赞美以色列英雄的做法，而是渴望成为极高者的鲜活先知，即将到来王国的灵性英雄。尊重过去的知神领袖或许的确是值得的，不过为何那样做该让你们牺牲人类存在的至高体验：即为人类自身找到神并在自己灵魂中知晓他呢？		155:6.7 (1731.5) I admonish you to give up the practice of always quoting the prophets of old and praising the heroes of Israel, and instead aspire to become living prophets of the Most High and spiritual heroes of the coming kingdom. To honor the God-knowing leaders of the past may indeed be worth while, but why, in so doing, should you sacrifice the supreme experience of human existence: finding God for yourselves and knowing him in your own souls?
155:6.8 (1732.1) 每个人类种族对人类存在都拥有自己的心智看法；因此心智类宗教必须要不断忠于这些不同的种族观点。权威类宗教永远无法达至统一。人类统一和凡间兄弟情谊只能通过并经由属灵类宗教的超然禀赋才能达到。种族心智或许不同，但所有人类却都有同样神圣永恒之灵所内驻。只有当相异的权威类心智宗教被充满统一和令人高贵的属灵类宗教 - 即充满个人灵性体验之宗教所浸润和遮蔽时，人类兄弟情谊的希望才能得以实现。		155:6.8 (1732.1) Every race of mankind has its own mental outlook upon human existence; therefore must the religion of the mind ever run true to these various racial viewpoints. Never can the religions of authority come to unification. Human unity and mortal brotherhood can be achieved only by and through the superendowment of the religion of the spirit. Racial minds may differ, but all mankind is indwelt by the same divine and eternal spirit. The hope of human brotherhood can only be realized when, and as, the divergent mind religions of authority become impregnated with, and overshadowed by, the unifying and ennobling religion of the spirit—the religion of personal spiritual experience.
155:6.9 (1732.2) 权威类宗教只能使人们产生分歧，并他们有意彼此对立；属灵类宗教会逐渐把人们拉到一起，使他们变得彼此体谅同情。权威类宗教需要人们在信念上的一致，但在当前世界状况下，这是不可能实现的。属灵类宗教只需要体验的统一 – 天命的一致 - 全然允许信念的多样性。属灵类宗教只需洞见的一致，而非观点看法的一致。属灵类宗教不要求智性观点的一致，只要求属灵性感觉的统一。权威类宗教具化成死气沉沉的教条；属灵类宗教则成长为充满慈爱服务和仁慈照料的充满高贵行为所产生的渐增喜悦和自由。		155:6.9 (1732.2) The religions of authority can only divide men and set them in conscientious array against each other; the religion of the spirit will progressively draw men together and cause them to become understandingly sympathetic with one another. The religions of authority require of men uniformity in belief, but this is impossible of realization in the present state of the world. The religion of the spirit requires only unity of experience—uniformity of destiny—making full allowance for diversity of belief. The religion of the spirit requires only uniformity of insight, not uniformity of viewpoint and outlook. The religion of the spirit does not demand uniformity of intellectual views, only unity of spirit feeling. The religions of authority crystallize into lifeless creeds; the religion of the spirit grows into the increasing joy and liberty of ennobling deeds of loving service and merciful ministration.
155:6.10 (1732.3) 不过要当心，以免你们中任何一个因为亚伯拉罕的子孙在这些充满传统性荒芜的邪恶日子中堕落，而怀着蔑视看待他们。我们的先辈令自身投入到对神持久而又热情的追寻中，他们找到了他，因为自从亚当时代以来，没有任何其他整个种族的人们曾知晓他，亚当知晓这一切，因为他自身是一个神子。我的父未曾忘记以色列人，自从摩西的日子以来，寻找神并知晓神这一漫长而又不倦的奋斗。历经诸多疲惫的世代，犹太人从未停止劳苦、流汗、呻吟、辛劳，忍受一个被误解和受轻视民族的痛苦和悲伤经历，一切就绪从而他们或许更接近于对关于神之真理的发现。尽管以色列人所有的失败和蹒跚，我们先辈相继从摩西到阿摩司和和何西阿的时代，的确逐渐向整个世界揭示了一幅关于永恒之神愈加清晰、更为真实的画面。对父更为伟大启示之路也如此被铺好了，你们已被召唤来分享这份启示。		155:6.10 (1732.3) But watch, lest any of you look with disdain upon the children of Abraham because they have fallen on these evil days of traditional barrenness. Our forefathers gave themselves up to the persistent and passionate search for God, and they found him as no other whole race of men have ever known him since the times of Adam, who knew much of this as he was himself a Son of God. My Father has not failed to mark the long and untiring struggle of Israel, ever since the days of Moses, to find God and to know God. For weary generations the Jews have not ceased to toil, sweat, groan, travail, and endure the sufferings and experience the sorrows of a misunderstood and despised people, all in order that they might come a little nearer the discovery of the truth about God. And, notwithstanding all the failures and falterings of Israel, our fathers progressively, from Moses to the times of Amos and Hosea, did reveal increasingly to the whole world an ever clearer and more truthful picture of the eternal God. And so was the way prepared for the still greater revelation of the Father which you have been called to share.
155:6.11 (1732.4) 不要忘记，只有一个冒险比尝试发现永活之神的意志更为令人满意和令人兴奋，那就是真诚尝试去履行那一神圣意志的至高体验。要记住，神之意志能在任何世间职业中得以履行。有些职业并非是神圣的，其他一些则是世俗的。所有事物在那些受灵引领之人的生活中都是神圣的；也就是说，服从真理，因爱而变高贵，受仁慈所主导，受公平公正所限制。我的父和我将要送到这个世界的灵并非只有真理之灵，还有充满理想主义美好之灵。		155:6.11 (1732.4) Never forget there is only one adventure which is more satisfying and thrilling than the attempt to discover the will of the living God, and that is the supreme experience of honestly trying to do that divine will. And fail not to remember that the will of God can be done in any earthly occupation. Some callings are not holy and others secular. All things are sacred in the lives of those who are spirit led; that is, subordinated to truth, ennobled by love, dominated by mercy, and restrained by fairness—justice. The spirit which my Father and I shall send into the world is not only the Spirit of Truth but also the spirit of idealistic beauty.
155:6.12 (1732.5) 你们必须要停止只在充满神学权威的古代纪录中寻求神之话语了。那些生于神之灵的人从此以后会辨别出神之话语，不论它从何而来。神性真理一定不要因为它赠与之渠道看似是人性的而被打折扣。你们许多兄弟拥有接受神之理论的心智，但却在灵性上未能认知到神之临在。那就是我为何如此经常教导你们，天国可通过获得一个真诚孩子的灵性态度而得以最好实现。我并不是将孩子的心智不成熟推荐给你们，而是将这样一个容易相信、全面信任的小孩所拥有的灵性简朴推荐给你们。你们知晓关于神之事实，并不像你们渐趋形成感知神之临在的能力那样重要。		155:6.12 (1732.5) You must cease to seek for the word of God only on the pages of the olden records of theologic authority. Those who are born of the spirit of God shall henceforth discern the word of God regardless of whence it appears to take origin. Divine truth must not be discounted because the channel of its bestowal is apparently human. Many of your brethren have minds which accept the theory of God while they spiritually fail to realize the presence of God. And that is just the reason why I have so often taught you that the kingdom of heaven can best be realized by acquiring the spiritual attitude of a sincere child. It is not the mental immaturity of the child that I commend to you but rather the spiritual simplicity of such an easy-believing and fully-trusting little one. It is not so important that you should know about the fact of God as that you should increasingly grow in the ability to feel the presence of God.
155:6.13 (1733.1) 当你一旦开始发现神存在于你的灵魂之中，不久你就会开始发现它存在于其他人的灵魂之中，并最终存在于一个强大宇宙所有受造物和造物之中。不过父有什么机会作为一个充满至高忠诚和神圣理想之神出现在那些给予很少时间或没有时间去对这种永恒实相进行深思熟虑之人的灵魂中呢？尽管心智并非灵性本质之所在地，但它的确是通往那里的门户。		155:6.13 (1733.1) When you once begin to find God in your soul, presently you will begin to discover him in other men’s souls and eventually in all the creatures and creations of a mighty universe. But what chance does the Father have to appear as a God of supreme loyalties and divine ideals in the souls of men who give little or no time to the thoughtful contemplation of such eternal realities? While the mind is not the seat of the spiritual nature, it is indeed the gateway thereto.
155:6.14 (1733.2) 不过不要犯下试图向其他人证明你已经找到神的错误；你无法有意识地造出这种有效的证据，虽然有两种对你是知神者这一事实的积极有力展示，它们是：		155:6.14 (1733.2) But do not make the mistake of trying to prove to other men that you have found God; you cannot consciously produce such valid proof, albeit there are two positive and powerful demonstrations of the fact that you are God-knowing, and they are:
155:6.15 (1733.3) 1．神之灵的成果在你日常生活中的展现。		155:6.15 (1733.3) 1. The fruits of the spirit of God showing forth in your daily routine life.
155:6.16 (1733.4) 2．你整个生活计划提供了你已在死后续存冒险中、在希望发现你在时间中预尝其临在的永恒之神的追求上毫无保留把你的一切、你拥有一切拿去冒险的积极证据这一事实。		155:6.16 (1733.4) 2. The fact that your entire life plan furnishes positive proof that you have unreservedly risked everything you are and have on the adventure of survival after death in the pursuit of the hope of finding the God of eternity, whose presence you have foretasted in time.
155:6.17 (1733.5) 现在不要弄错，我的父将会永远对最微弱的信仰之光做出回应。他留意到了原始人的自然而有迷信的情感。对于那些信仰如此微弱的诚实却又害怕的灵魂，这种信仰相当于仅比智性遵从一种对权威类宗教之被动同意态度多一点，父永远充分意识到尊重并培养所有这种寻求他的微弱尝试。不过你们已被从黑暗中召唤出来进入光明，被期待去怀着全心相信；你们的信仰应主导身、心、灵的综合态度。		155:6.17 (1733.5) Now, mistake not, my Father will ever respond to the faintest flicker of faith. He takes note of the physical and superstitious emotions of the primitive man. And with those honest but fearful souls whose faith is so weak that it amounts to little more than an intellectual conformity to a passive attitude of assent to religions of authority, the Father is ever alert to honor and foster even all such feeble attempts to reach out for him. But you who have been called out of darkness into the light are expected to believe with a whole heart; your faith shall dominate the combined attitudes of body, mind, and spirit.
155:6.18 (1733.6) 你们是我的使徒，对于你们来说，宗教不应成为你们害怕面对充满灵性进展和理想冒险之坎坷现实过程中可以逃往的神学避难所；你们的宗教反而应成为真正体验之事实，它表明神已经找到你们，使你们理想化，变得高贵，使你们灵性化，你们已应征加入到找到神、他也由此找到你们并使你们具有子女身份的这场永恒冒险中。		155:6.18 (1733.6) You are my apostles, and to you religion shall not become a theologic shelter to which you may flee in fear of facing the rugged realities of spiritual progress and idealistic adventure; but rather shall your religion become the fact of real experience which testifies that God has found you, idealized, ennobled, and spiritualized you, and that you have enlisted in the eternal adventure of finding the God who has thus found and sonshipped you.
155:6.19 (1733.7) 当耶稣说完后，他向安德鲁示意，并指向去往腓尼基的西方，说道：“让我们上路吧。”		155:6.19 (1733.7) And when Jesus had finished speaking, he beckoned to Andrew and, pointing to the west toward Phoenicia, said: “Let us be on our way.”