第196篇		Paper 196
耶稣的信仰		The Faith of Jesus
196:0.1 (2087.1) 耶稣享有一种对神的崇高而又全心的信仰。他经历了凡人生存的常见起起落落，不过他从未在宗教上怀疑神的照看和指引的确定性。他的信仰是神的临在、他内驻的调整者的活动所产生洞见的结果。他的信仰既不是传统性的，也不只是智性的；它是全然个人性的和纯粹灵性的。		196:0.1 (2087.1) JESUS enjoyed a sublime and wholehearted faith in God. He experienced the ordinary ups and downs of mortal existence, but he never religiously doubted the certainty of God’s watchcare and guidance. His faith was the outgrowth of the insight born of the activity of the divine presence, his indwelling Adjuster. His faith was neither traditional nor merely intellectual; it was wholly personal and purely spiritual.
196:0.2 (2087.2) 人性的耶稣既把神看作是神圣的、公正的和伟大的，也看作是真实的、美好的、良善的。他把所有这些神性属性在他心智中集中为“天上之父的意志”。耶稣的神同时是“以色列的圣者”和“永活而又慈爱的天上之父”。神作为一个父亲的概念并不是源自耶稣，不过他通过实现对神的一种崭新启示，以及通过宣扬每个凡人受造物是这位慈爱之父的一个孩子，神的一个儿子，把这个观念抬高提升到一种崇高的体验中。		196:0.2 (2087.2) The human Jesus saw God as being holy, just, and great, as well as being true, beautiful, and good. All these attributes of divinity he focused in his mind as the “will of the Father in heaven.” Jesus’ God was at one and the same time “The Holy One of Israel” and “The living and loving Father in heaven.” The concept of God as a Father was not original with Jesus, but he exalted and elevated the idea into a sublime experience by achieving a new revelation of God and by proclaiming that every mortal creature is a child of this Father of love, a son of God.
196:0.3 (2087.3) 耶稣并不像一个与宇宙交战并在死时与充满敌意和罪恶的世界搏斗的斗争灵魂那样紧抓住对神的信仰；他并不求助于信仰仅作为困难中间的一种安慰，或作为濒临绝望中的一种抚慰。信仰不只是不愉快现实和生活悲伤的一种虚幻补偿。在面对凡人生存的所有自然困难和世间矛盾时，他体验到了对神至高而又无疑信任所产生的安定，并凭借信仰，在天上之父的临在中感受到了巨大的激动。这样一种胜利的信仰是实际属灵达成的一种鲜活体验。耶稣对人类体验价值的伟大贡献不是他启示了如此多关于天上之父的崭新观念，而是他如此壮丽而又人性地展示了一种崭新而又更高类型的对神的鲜活信仰。在这个宇宙的所有世界上，在任何一个凡人的生命中，神从未像在拿撒勒的耶稣的人类体验中变成这样一种鲜活的实相。		196:0.3 (2087.3) Jesus did not cling to faith in God as would a struggling soul at war with the universe and at death grips with a hostile and sinful world; he did not resort to faith merely as a consolation in the midst of difficulties or as a comfort in threatened despair; faith was not just an illusory compensation for the unpleasant realities and the sorrows of living. In the very face of all the natural difficulties and the temporal contradictions of mortal existence, he experienced the tranquillity of supreme and unquestioned trust in God and felt the tremendous thrill of living, by faith, in the very presence of the heavenly Father. And this triumphant faith was a living experience of actual spirit attainment. Jesus’ great contribution to the values of human experience was not that he revealed so many new ideas about the Father in heaven, but rather that he so magnificently and humanly demonstrated a new and higher type of living faith in God. Never on all the worlds of this universe, in the life of any one mortal, did God ever become such a living reality as in the human experience of Jesus of Nazareth.
196:0.4 (2087.4) 在主在玉苒厦(Urantia)的生活中，这一地方造物的这个世界以及所有其他世界都发现了一种崭新而又更高类型的宗教，基于个人与万有之父的灵性关系并完全被真正个人体验的至高权威所验证的宗教。耶稣的这种鲜活信仰不只是一种智性反思，它也不是一种神秘冥想。		196:0.4 (2087.4) In the Master’s life on Urantia, this and all other worlds of the local creation discover a new and higher type of religion, religion based on personal spiritual relations with the Universal Father and wholly validated by the supreme authority of genuine personal experience. This living faith of Jesus was more than an intellectual reflection, and it was not a mystic meditation.
196:0.5 (2087.5) 神学可以固定、制定、定义以及教条化信仰，不过在耶稣的人类生活中，信仰是个人的、鲜活的、原初的、自发的和纯灵性的。这一信仰既不是对传统的敬畏，也不是他持为一种神圣信条的单纯智性信念，而是牢靠抬升他的一种崇高的体验和一种深刻的确信。他的信仰是如此真实而又无所不包，以至它绝对地扫光了任何的灵性怀疑并有效地摧毁了每种冲突的愿望。没有什么能把他从这一炽烈、崇高和无畏信仰的灵性锚地扯离。甚至在面对明显的失败或在失望以及濒临绝望的痛苦中，他都平静地站在神的临在中，毫无畏惧，完全意识到灵性的不可战胜。耶稣享有对英勇不畏缩信仰的生气勃勃的确保，在生活的每一场艰难处境中，他不倦地展示出对父之意志的一种无可置疑的忠诚。这种出色的信仰甚至被一场不光彩死亡的残酷惨重威胁也是无所畏惧的。		196:0.5 (2087.5) Theology may fix, formulate, define, and dogmatize faith, but in the human life of Jesus faith was personal, living, original, spontaneous, and purely spiritual. This faith was not reverence for tradition nor a mere intellectual belief which he held as a sacred creed, but rather a sublime experience and a profound conviction which securely held him. His faith was so real and all-encompassing that it absolutely swept away any spiritual doubts and effectively destroyed every conflicting desire. Nothing was able to tear him away from the spiritual anchorage of this fervent, sublime, and undaunted faith. Even in the face of apparent defeat or in the throes of disappointment and threatening despair, he calmly stood in the divine presence free from fear and fully conscious of spiritual invincibility. Jesus enjoyed the invigorating assurance of the possession of unflinching faith, and in each of life’s trying situations he unfailingly exhibited an unquestioning loyalty to the Father’s will. And this superb faith was undaunted even by the cruel and crushing threat of an ignominious death.
196:0.6 (2088.1) 在一个宗教天才身上，强烈的灵性信仰如此多次地直接导致了灾难性的狂热，对宗教性小伙的夸大，不过耶稣却不是这样，在他的实践性生活中，他未因他的非凡信仰和属灵达成而被不利影响，因为这一灵性欣喜是他与神之个人体验的一种全然无意识而又自发的灵魂表达。		196:0.6 (2088.1) In a religious genius, strong spiritual faith so many times leads directly to disastrous fanaticism, to exaggeration of the religious ego, but it was not so with Jesus. He was not unfavorably affected in his practical life by his extraordinary faith and spirit attainment because this spiritual exaltation was a wholly unconscious and spontaneous soul expression of his personal experience with God.
196:0.7 (2088.2) 耶稣的全心投入而又不屈不挠的灵性信仰从未变得狂热，因为它从未试图逃避他关于实际而又普通社会、经济和道德生活状况之相称价值的均衡智性判断。人子是一个光辉统一的人类人格体；他是一个被完美赋予的神性存有；他也被极好地协调为一个结合起来的人性和神性存有，在世上作为一个单一的人格体运作。主始终将灵魂的信仰与对老练经验的智慧评估相协调。个人信仰、灵性希望和道德奉献在与对所有人类忠诚、个人荣誉、家庭之爱，宗教义务、社会职责和经济必需之真实性和神圣性的热切认识和谐关联所形成的一种无与伦比宗教统一中始终是相关的。		196:0.7 (2088.2) The all-consuming and indomitable spiritual faith of Jesus never became fanatical, for it never attempted to run away with his well-balanced intellectual judgments concerning the proportional values of practical and commonplace social, economic, and moral life situations. The Son of Man was a splendidly unified human personality; he was a perfectly endowed divine being; he was also magnificently co-ordinated as a combined human and divine being functioning on earth as a single personality. Always did the Master co-ordinate the faith of the soul with the wisdom-appraisals of seasoned experience. Personal faith, spiritual hope, and moral devotion were always correlated in a matchless religious unity of harmonious association with the keen realization of the reality and sacredness of all human loyalties—personal honor, family love, religious obligation, social duty, and economic necessity.
196:0.8 (2088.3) 耶稣的信仰将所有属灵价值视为在神的王国中被找到；因此他说，“先寻求天国。”耶稣在王国先进而又理想的友伴关系中看到了“神之意志”的实现和履行。他教导他的门徒的祈祷文的核心是，“愿您的王国到来；愿您的意志得以履行。”由于以这种方式把王国构想为构成神的意志，他怀着惊人的忘我和无边的热情把自己奉献到它实现的事业中。不过在他整个激烈的使命中以及整个他非凡的一生中，从未出现过狂热者的暴怒，也未出现过宗教自大者的肤浅浮躁。		196:0.8 (2088.3) The faith of Jesus visualized all spirit values as being found in the kingdom of God; therefore he said, “Seek first the kingdom of heaven.” Jesus saw in the advanced and ideal fellowship of the kingdom the achievement and fulfillment of the “will of God.” The very heart of the prayer which he taught his disciples was, “Your kingdom come; your will be done.” Having thus conceived of the kingdom as comprising the will of God, he devoted himself to the cause of its realization with amazing self-forgetfulness and unbounded enthusiasm. But in all his intense mission and throughout his extraordinary life there never appeared the fury of the fanatic nor the superficial frothiness of the religious egotist.
196:0.9 (2088.4) 主的整个一生始终受这一鲜活信仰、这一崇高宗教体验的制约。这种灵性态度完全主导了他的思考和感觉，他的信任和祈祷，他的的教导和宣讲。一个儿子在对天父的指引和保护的确定性和可靠性上的这种个人信仰，赋予了他独特的一生一种充满灵性实相的深刻禀赋。然而，尽管有这种与神性紧密关系的非常深厚意识，这个加利利人，神的加利利人，当被冠以良善导师时，立即回答，“你们为何称我良善？”当我们面对如此光辉的忘我，我们开始理解万有之父何以发现有可能如此全面地将他自己显现给他，并通过他向各域的凡人启示他自己。		196:0.9 (2088.4) The Master’s entire life was consistently conditioned by this living faith, this sublime religious experience. This spiritual attitude wholly dominated his thinking and feeling, his believing and praying, his teaching and preaching. This personal faith of a son in the certainty and security of the guidance and protection of the heavenly Father imparted to his unique life a profound endowment of spiritual reality. And yet, despite this very deep consciousness of close relationship with divinity, this Galilean, God’s Galilean, when addressed as Good Teacher, instantly replied, “Why do you call me good?” When we stand confronted by such splendid self-forgetfulness, we begin to understand how the Universal Father found it possible so fully to manifest himself to him and reveal himself through him to the mortals of the realms.
196:0.10 (2088.5) 耶稣作为该域的一个人，带给了神所有奉献物中最伟大的：将他自己的意志圣化，并奉献给履行神之意志的壮丽服务。耶稣始终如一地完全依照父的意志阐释宗教。当你们研究主的生涯，就祈祷或宗教生活的任何其他特色而论，与其看他教了什么，不如看他做了什么。耶稣从未作为一种宗教职责而祈祷。对他来说，祈祷是灵性态度的一种真诚表达，一种灵魂忠诚的宣告，一种个人奉献的吟诵，一种感恩的表达，一种情绪紧张的避免，一种冲突的防止，一种智力活动的欣喜，一种愿望的升华，一种道德决定的辩护，一种思想的丰富，一种更高意愿的充沛，一种冲动的圣华，一种观点的澄清，一种信仰的宣告，一种超然的意志臣服，一种崇高的信任断言，一种勇气的展示，一种发现的宣扬，一种至高奉献的坦诚，一种圣化的验证，一种调整困难的手段，以及对抵挡所有趋向自私、邪恶和罪恶的人类倾向的综合灵魂力量的强大动员。他就活过了这样一种虔诚奉献于履行他父之意志的生活，并伴随这样一种祈祷胜利结束了他的一生。他无比宗教生活的奥秘是这种神之临在的意识；他通过明智的祈祷和真诚的崇拜 -- 与神未受阻断的交融 -- 而非通过引导、声音、幻觉或非凡的宗教做法达到它。		196:0.10 (2088.5) Jesus brought to God, as a man of the realm, the greatest of all offerings: the consecration and dedication of his own will to the majestic service of doing the divine will. Jesus always and consistently interpreted religion wholly in terms of the Father’s will. When you study the career of the Master, as concerns prayer or any other feature of the religious life, look not so much for what he taught as for what he did. Jesus never prayed as a religious duty. To him prayer was a sincere expression of spiritual attitude, a declaration of soul loyalty, a recital of personal devotion, an expression of thanksgiving, an avoidance of emotional tension, a prevention of conflict, an exaltation of intellection, an ennoblement of desire, a vindication of moral decision, an enrichment of thought, an invigoration of higher inclinations, a consecration of impulse, a clarification of viewpoint, a declaration of faith, a transcendental surrender of will, a sublime assertion of confidence, a revelation of courage, the proclamation of discovery, a confession of supreme devotion, the validation of consecration, a technique for the adjustment of difficulties, and the mighty mobilization of the combined soul powers to withstand all human tendencies toward selfishness, evil, and sin. He lived just such a life of prayerful consecration to the doing of his Father’s will and ended his life triumphantly with just such a prayer. The secret of his unparalleled religious life was this consciousness of the presence of God; and he attained it by intelligent prayer and sincere worship—unbroken communion with God—and not by leadings, voices, visions, or extraordinary religious practices.
196:0.11 (2089.1) 在耶稣的尘世生活中，宗教是一种鲜活的体验，一种从灵性敬畏到实用正义的直接而又个人的运动。耶稣的信仰结出了充满神圣之灵的超然果实。他的信仰不像一个孩子的信仰那样不成熟和轻信，不过在许多方面它的确像孩子心智的不怀疑信任。耶稣信任神就如同孩子信任父母。他对宇宙拥有一种深刻的信任 -- 就像孩子在其父母环境中所拥有的信仰一样。耶稣对宇宙的根本之上的全心信仰，非常像孩子对其尘世周围环境的可靠性的信任。他有赖于天父，就像一个孩子依靠其尘世父母一样，他炽烈的信仰从未有一刻怀疑天父总体照看的确定性。他并未被恐惧、怀疑和怀疑论严重干扰。不信并未抑制他生命的自由而又创新的表达。他将一个成人的忠诚而又明智的勇气与一个相信孩子的真诚而又信任的乐观结合了起来。他的信仰成长到如此的信任高度，以致它全无恐惧。		196:0.11 (2089.1) In the earthly life of Jesus, religion was a living experience, a direct and personal movement from spiritual reverence to practical righteousness. The faith of Jesus bore the transcendent fruits of the divine spirit. His faith was not immature and credulous like that of a child, but in many ways it did resemble the unsuspecting trust of the child mind. Jesus trusted God much as the child trusts a parent. He had a profound confidence in the universe—just such a trust as the child has in its parental environment. Jesus’ wholehearted faith in the fundamental goodness of the universe very much resembled the child’s trust in the security of its earthly surroundings. He depended on the heavenly Father as a child leans upon its earthly parent, and his fervent faith never for one moment doubted the certainty of the heavenly Father’s overcare. He was not disturbed seriously by fears, doubts, and skepticism. Unbelief did not inhibit the free and original expression of his life. He combined the stalwart and intelligent courage of a full-grown man with the sincere and trusting optimism of a believing child. His faith grew to such heights of trust that it was devoid of fear.
196:0.12 (2089.2) 耶稣的信仰达到了孩子的信任之纯粹。他的信仰是如此绝对而又无疑，以致它对同伴存有接触的魅力和宇宙奇观做出了回应。他对神性物的依赖感是如此彻底而又如此自信，以致它产生了充满绝对个人安全感的喜悦和确信。在他的宗教体验中没有任何犹豫的托辞。在这个成人的这种巨大智力中，孩子的信仰在所有涉及宗教意识的事务中占至高性支配。并不奇怪的是，他曾说过，“除非你们变成像小孩子那样，否则你们不会进入王国。”尽管耶稣的信仰是孩子般的，但它决不是孩子气的。		196:0.12 (2089.2) The faith of Jesus attained the purity of a child’s trust. His faith was so absolute and undoubting that it responded to the charm of the contact of fellow beings and to the wonders of the universe. His sense of dependence on the divine was so complete and so confident that it yielded the joy and the assurance of absolute personal security. There was no hesitating pretense in his religious experience. In this giant intellect of the full-grown man the faith of the child reigned supreme in all matters relating to the religious consciousness. It is not strange that he once said, “Except you become as a little child, you shall not enter the kingdom.” Notwithstanding that Jesus’ faith was childlike, it was in no sense childish.
196:0.13 (2089.3) 耶稣并不要求他的门徒相信他，而是与他一同相信，相信神之爱的真实性并充满信心地接受与天父之亲子关系的确保的可靠性。主想要他的所有追随者完全分享他超然的信仰。耶稣最为动人地挑战他的追随者，不但要相信他所相信的，而且要如他相信那般去相信。这就是他一个至高性要求，“跟随我”的全部意义。		196:0.13 (2089.3) Jesus does not require his disciples to believe in him but rather to believe with him, believe in the reality of the love of God and in full confidence accept the security of the assurance of sonship with the heavenly Father. The Master desires that all his followers should fully share his transcendent faith. Jesus most touchingly challenged his followers, not only to believe what he believed, but also to believe as he believed. This is the full significance of his one supreme requirement, “Follow me.”
196:0.14 (2090.1) 耶稣的尘世生活会致力于一个伟大目的 -- 即履行父的意志，宗教性地并依靠信仰过人类生活。耶稣的信仰是信任性的，像一个孩子的信仰，不过它却完全没有假设。他做出了坚定而又男子气的决定，勇敢地面对多样的失望，坚决地克服非凡的困难，并毫不畏惧地面对严格的职责要求。要相信耶稣所相信的，并如他相信一般去相信，需要一种坚强的意志和可靠的信心。		196:0.14 (2090.1) Jesus’ earthly life was devoted to one great purpose—doing the Father’s will, living the human life religiously and by faith. The faith of Jesus was trusting, like that of a child, but it was wholly free from presumption. He made robust and manly decisions, courageously faced manifold disappointments, resolutely surmounted extraordinary difficulties, and unflinchingly confronted the stern requirements of duty. It required a strong will and an unfailing confidence to believe what Jesus believed and as he believed.
1. 耶稣 -- 人 ^top		1. Jesus—The Man ^top
196:1.1 (2090.2) 耶稣献身于父的意志和对人的服务，甚至不只是凡人的决定和人类的决心；它是一种将他自己全心奉献于这样一种毫无保留的爱之赠与。无论迈克尔的主权之事实多么伟大，你们一定不要把人性的耶稣从你们人们身边拿走。主既作为神又作为人升天了；他属于人们；人们也属于他。宗教本身被误解，以致将人性的耶稣从奋斗的凡人身边拿走是多么不幸！不要让对基督的人性或神性的讨论掩盖这一拯救性真理，即拿撒勒的耶稣是一个笃信宗教的人，他凭借信仰实现了对神之意志的知晓和履行；他是在玉苒厦(Urantia)上生活过的最真实的笃信宗教之人。		196:1.1 (2090.2) Jesus’ devotion to the Father’s will and the service of man was even more than mortal decision and human determination; it was a wholehearted consecration of himself to such an unreserved bestowal of love. No matter how great the fact of the sovereignty of Michael, you must not take the human Jesus away from men. The Master has ascended on high as a man, as well as God; he belongs to men; men belong to him. How unfortunate that religion itself should be so misinterpreted as to take the human Jesus away from struggling mortals! Let not the discussions of the humanity or the divinity of the Christ obscure the saving truth that Jesus of Nazareth was a religious man who, by faith, achieved the knowing and the doing of the will of God; he was the most truly religious man who has ever lived on Urantia.
196:1.2 (2090.3) 见证人性的耶稣从他位于十九世纪神学传统和宗教教条中间的安葬坟墓中象征性复活的时间成熟了。拿撒勒的耶稣一定不要再为荣耀化基督的辉煌概念牺牲了。若通过这一启示，人子被从传统神学的传统中复原，并被作为永活的耶稣呈现给负有他名字的宗教以及所有其他宗教，那将是一种多么超然的服务啊！当然，基督教的信奉者团体会毫不犹豫去做出这种信仰和生活做法上的调整，也将使它在展示他虔诚献身于履行他父意志以及奉献于对人类无私服务的真正生活上“跟随”主。自称的基督徒害怕一个有着社会体面和自私经济失调的自足而又不神圣团契的曝露吗？若加利利的耶稣作为个人宗教生活的理想而在凡人的心智和灵魂中得以复原，制度化的基督教害怕可能的危险甚或对传统教会权威的推翻吗？的确，若鲜活的耶稣宗教突然取代关于耶稣的神学性宗教，基督教文明的社会重调、经济转化、道德回春和宗教回复将是激烈而又革命性的。		196:1.2 (2090.3) The time is ripe to witness the figurative resurrection of the human Jesus from his burial tomb amidst the theological traditions and the religious dogmas of nineteen centuries. Jesus of Nazareth must not be longer sacrificed to even the splendid concept of the glorified Christ. What a transcendent service if, through this revelation, the Son of Man should be recovered from the tomb of traditional theology and be presented as the living Jesus to the church that bears his name, and to all other religions! Surely the Christian fellowship of believers will not hesitate to make such adjustments of faith and of practices of living as will enable it to “follow after” the Master in the demonstration of his real life of religious devotion to the doing of his Father’s will and of consecration to the unselfish service of man. Do professed Christians fear the exposure of a self-sufficient and unconsecrated fellowship of social respectability and selfish economic maladjustment? Does institutional Christianity fear the possible jeopardy, or even the overthrow, of traditional ecclesiastical authority if the Jesus of Galilee is reinstated in the minds and souls of mortal men as the ideal of personal religious living? Indeed, the social readjustments, the economic transformations, the moral rejuvenations, and the religious revisions of Christian civilization would be drastic and revolutionary if the living religion of Jesus should suddenly supplant the theologic religion about Jesus.
196:1.3 (2090.4) 去“跟随耶稣”意味着亲身分享他的宗教信仰并进入主无私为人服务之生活的精神。在人类生活中最重要的事情之一，是去找出耶稣所相信的，去发现他的理想，去努力实现他高尚的生活目的。在人类所有知识中，具有最伟大价值的知识，是去知晓耶稣的宗教生活，以及他如何度过它。		196:1.3 (2090.4) To “follow Jesus” means to personally share his religious faith and to enter into the spirit of the Master’s life of unselfish service for man. One of the most important things in human living is to find out what Jesus believed, to discover his ideals, and to strive for the achievement of his exalted life purpose. Of all human knowledge, that which is of greatest value is to know the religious life of Jesus and how he lived it.
196:1.4 (2090.5) 普通人乐意听到耶稣，他们将会再次回应对他充满圣化宗教动机的真诚人类生活的呈现，如果这类真理再次被宣扬给这个世界。人们乐意听他是因为他是他们中的一员，一个不炫耀的门外汉；这个世界的最伟大宗教导师的确是一个门外汉。		196:1.4 (2090.5) The common people heard Jesus gladly, and they will again respond to the presentation of his sincere human life of consecrated religious motivation if such truths shall again be proclaimed to the world. The people heard him gladly because he was one of them, an unpretentious layman; the world’s greatest religious teacher was indeed a layman.
196:1.5 (2091.1) 王国信奉者的目标不应是从字面上去模仿肉身中的耶稣的外在生活，而是去分享他的信仰，去像他信任神一样信任神，像他相信人一样相信人。耶稣从不争论关于神的父亲身份或人的兄弟情谊；他是一个的鲜活例证，是另一个的深刻展示。		196:1.5 (2091.1) It should not be the aim of kingdom believers literally to imitate the outward life of Jesus in the flesh but rather to share his faith; to trust God as he trusted God and to believe in men as he believed in men. Jesus never argued about either the fatherhood of God or the brotherhood of men; he was a living illustration of the one and a profound demonstration of the other.
196:1.6 (2091.2) 正如人们必须要从人性意识进展到对神性的认知一样，耶稣也从人类本性提升到了对神之本性的意识。主通过其凡人智力的信仰和其内部强者的活动的共同成就，取得了这种从人性到神性的极大提升。对神性总体达成的事实认知（一直完全意识到人类现实）伴随着七个渐进神性化信仰意识的阶段。这些渐进性自我认知的阶段由主的赠与经历中以下非凡事件所标记：		196:1.6 (2091.2) Just as men must progress from the consciousness of the human to the realization of the divine, so did Jesus ascend from the nature of man to the consciousness of the nature of God. And the Master made this great ascent from the human to the divine by the conjoint achievement of the faith of his mortal intellect and the acts of his indwelling Adjuster. The fact-realization of the attainment of totality of divinity (all the while fully conscious of the reality of humanity) was attended by seven stages of faith consciousness of progressive divinization. These stages of progressive self-realization were marked off by the following extraordinary events in the Master’s bestowal experience:
196:1.7 (2091.3) 1. 思想调整者的到来。		196:1.7 (2091.3) 1. The arrival of the Thought Adjuster.
196:1.8 (2091.4) 2. 当他大约十二岁时，在耶路撒冷向他现身的以马内利的使者。		196:1.8 (2091.4) 2. The messenger of Immanuel who appeared to him at Jerusalem when he was about twelve years old.
196:1.9 (2091.5) 3. 伴随他洗礼的显现。		196:1.9 (2091.5) 3. The manifestations attendant upon his baptism.
196:1.10 (2091.6) 4. 在变像之山上的经历。		196:1.10 (2091.6) 4. The experiences on the Mount of Transfiguration.
196:1.11 (2091.7) 5. 灵质性复活。		196:1.11 (2091.7) 5. The morontia resurrection.
196:1.12 (2091.8) 6. 灵的升天。		196:1.12 (2091.8) 6. The spirit ascension.
196:1.13 (2091.9) 7. 天堂之父的最终接纳，授予对他宇宙的无限制主权。		196:1.13 (2091.9) 7. The final embrace of the Paradise Father, conferring unlimited sovereignty of his universe.
2. 耶稣的宗教 ^top		2. The Religion of Jesus ^top
196:2.1 (2091.10) 总有一天，一场在基督教会中的改革会突击得足够深，以回归到我们信仰的创始者和完成者耶稣未经掺杂的宗教教导中。你们可以宣扬一种关于耶稣的宗教，不过，必然地，你们必定要活出耶稣的宗教。在五旬节的热情中，彼得无意间开创了一种新的宗教，关于复活和荣耀化耶稣的宗教。使徒保罗后来把这一新福音转化成了基督教，一种体现他自己的神学观点并描绘他自己与大马士革路上的耶稣的亲身体验的宗教。王国福音是建立在加利利的耶稣的个人宗教体验之上；基督教则是几乎专门建立在使徒保罗的个人宗教体验之上。几近整个《新约》都致力于不去描绘耶稣的意义重大而又鼓舞人心的宗教生活，而是去讨论保罗的宗教体验，以及描绘他个人的宗教确信。对这一陈述唯一值得注意的例外，除了《马太福音》、《马可福音》和《路加福音》的某些部分之外，是《希伯来书》和《詹姆斯（雅各）书》，甚至彼得在他的写作中也只有一次重提他主的个人宗教生活。《新约》是一部上乘的基督徒的文献，不过它只是贫乏的耶稣徒文献。		196:2.1 (2091.10) Some day a reformation in the Christian church may strike deep enough to get back to the unadulterated religious teachings of Jesus, the author and finisher of our faith. You may preach a religion about Jesus, but, perforce, you must live the religion of Jesus. In the enthusiasm of Pentecost, Peter unintentionally inaugurated a new religion, the religion of the risen and glorified Christ. The Apostle Paul later on transformed this new gospel into Christianity, a religion embodying his own theologic views and portraying his own personal experience with the Jesus of the Damascus road. The gospel of the kingdom is founded on the personal religious experience of the Jesus of Galilee; Christianity is founded almost exclusively on the personal religious experience of the Apostle Paul. Almost the whole of the New Testament is devoted, not to the portrayal of the significant and inspiring religious life of Jesus, but to a discussion of Paul’s religious experience and to a portrayal of his personal religious convictions. The only notable exceptions to this statement, aside from certain parts of Matthew, Mark, and Luke, are the Book of Hebrews and the Epistle of James. Even Peter, in his writing, only once reverted to the personal religious life of his Master. The New Testament is a superb Christian document, but it is only meagerly Jesusonian.
196:2.2 (2091.11) 耶稣在肉身中的生活描绘了一种从早期的原始敬畏和人性崇敬观念，往上经由多年的个人灵性交流，直到他最终达至那种他与父之一体性的先进而又高贵地位。就这样，在短短一生中，耶稣的确横越了那种人在世上开始、通常仅在他天堂之前生涯的相继层次的属灵培训学校漫长旅居结束之际实现的宗教灵性进展经历。耶稣从一种具有个人宗教体验之信仰确定性的纯人性意识，进展到对他神性本质的积极认知的崇高灵性高度，并进展到他在一个宇宙的管理上与万有之父紧密关联的意识。他从具有凡人依赖性的谦卑地位，这激起他自发对一个称他为良善导师的人说，“你为何称我良善？除了神再没有良善的了，”到那种具有实现神性的崇高意识，这引导他大喊，“你们中间谁会指证我有罪？”这种从人性到神性的渐进性提升是一种专有的凡人成就。当他这样达至神性，他仍是同一人类耶稣，既是神子，也是人子。		196:2.2 (2091.11) Jesus’ life in the flesh portrays a transcendent religious growth from the early ideas of primitive awe and human reverence up through years of personal spiritual communion until he finally arrived at that advanced and exalted status of the consciousness of his oneness with the Father. And thus, in one short life, did Jesus traverse that experience of religious spiritual progression which man begins on earth and ordinarily achieves only at the conclusion of his long sojourn in the spirit training schools of the successive levels of the pre-Paradise career. Jesus progressed from a purely human consciousness of the faith certainties of personal religious experience to the sublime spiritual heights of the positive realization of his divine nature and to the consciousness of his close association with the Universal Father in the management of a universe. He progressed from the humble status of mortal dependence which prompted him spontaneously to say to the one who called him Good Teacher, “Why do you call me good? None is good but God,” to that sublime consciousness of achieved divinity which led him to exclaim, “Which one of you convicts me of sin?” And this progressing ascent from the human to the divine was an exclusively mortal achievement. And when he had thus attained divinity, he was still the same human Jesus, the Son of Man as well as the Son of God.
196:2.3 (2092.1) 《马可福音》、《马太福音》和《路加福音》保留了人性的耶稣从事查明神之意志并履行那一意志时超凡奋斗画面的内容。《约翰福音》则呈现了一幅胜利的耶稣在世上怀着神性全意识行走时的画面。那些研究过主的一生的人所发现的巨大错误是，有些人将他设想为全然人性的，而其他人则认为他只是神性的。在他的整个经历中，他真的既是人性的又是神性的，甚至他现在也是。		196:2.3 (2092.1) Mark, Matthew, and Luke retain something of the picture of the human Jesus as he engaged in the superb struggle to ascertain the divine will and to do that will. John presents a picture of the triumphant Jesus as he walked on earth in the full consciousness of divinity. The great mistake that has been made by those who have studied the Master’s life is that some have conceived of him as entirely human, while others have thought of him as only divine. Throughout his entire experience he was truly both human and divine, even as he yet is.
196:2.4 (2092.2) 不过人们所犯下的最大错误在于，尽管人性的耶稣被承认为拥有一种宗教，但是神性的耶稣（基督）几近一夜之间变成了一种宗教。保罗的基督教确保了对神性耶稣的尊崇，不过它却几近完全看不见英勇奋斗的加利利的人性耶稣，他凭借他个人宗教信仰的英勇和他内驻调整者的英雄气概，从低微的人性层次上升到变得与神性合一，由此变成了所有凡人都可如此凭借从人性上升到神性的崭新鲜活道路。处于所有灵性阶段的以及在所有世界上的凡人都可以在耶稣的个人生活中发现那种加强和鼓舞他们的东西，随着他们从最低的属灵层次往上进展到最高的神性价值，从所有个人宗教体验的开始进展到结尾。		196:2.4 (2092.2) But the greatest mistake was made in that, while the human Jesus was recognized as having a religion, the divine Jesus (Christ) almost overnight became a religion. Paul’s Christianity made sure of the adoration of the divine Christ, but it almost wholly lost sight of the struggling and valiant human Jesus of Galilee, who, by the valor of his personal religious faith and the heroism of his indwelling Adjuster, ascended from the lowly levels of humanity to become one with divinity, thus becoming the new and living way whereby all mortals may so ascend from humanity to divinity. Mortals in all stages of spirituality and on all worlds may find in the personal life of Jesus that which will strengthen and inspire them as they progress from the lowest spirit levels up to the highest divine values, from the beginning to the end of all personal religious experience.
196:2.5 (2092.3) 在《新约》的写作之时，作者们不但最为深刻地相信复活基督的神性，而且他们也全心而又真诚地相信他立即返回世上来完成天国。这种对主的立即返回的强烈信仰，与从记载中删除那些描绘主的纯人性经历和属性之提及的倾向有关。整个基督教运动倾向于远离拿撒勒的耶稣的人性画面，而趋向于对复活的基督、荣耀化的和不久返回的主耶稣基督的拔高。		196:2.5 (2092.3) At the time of the writing of the New Testament, the authors not only most profoundly believed in the divinity of the risen Christ, but they also devotedly and sincerely believed in his immediate return to earth to consummate the heavenly kingdom. This strong faith in the Lord’s immediate return had much to do with the tendency to omit from the record those references which portrayed the purely human experiences and attributes of the Master. The whole Christian movement tended away from the human picture of Jesus of Nazareth toward the exaltation of the risen Christ, the glorified and soon-returning Lord Jesus Christ.
196:2.6 (2092.4) 耶稣创立了充满个人体验的宗教以履行神的意志和服务人类兄弟情谊；保罗创立了一个荣耀化耶稣在其中成为崇拜对象和兄弟会由相信神性基督的同伴信奉者组成的宗教。在耶稣的赠与中，这两种概念都潜存于他神性兼人性的生活中，的确可惜的是，他的追随者们未能创建一个统一的宗教，它本可对主的人性和神性本质都给予适当的承认，因为在他世上生活中，它们是被密不可分地绑在一起的，它们如此辉煌地在原初的王国福音中阐明。		196:2.6 (2092.4) Jesus founded the religion of personal experience in doing the will of God and serving the human brotherhood; Paul founded a religion in which the glorified Jesus became the object of worship and the brotherhood consisted of fellow believers in the divine Christ. In the bestowal of Jesus these two concepts were potential in his divine-human life, and it is indeed a pity that his followers failed to create a unified religion which might have given proper recognition to both the human and the divine natures of the Master as they were inseparably bound up in his earth life and so gloriously set forth in the original gospel of the kingdom.
196:2.7 (2093.1) 若你们只记住耶稣是这个世界最全心奉献的笃信宗教者，你们就不会被他的某些强烈声明所震惊或扰乱了。他是一个全然奉献的凡人，毫无保留地致力于履行他父的意志。他的许多看似严厉的话语，更多是一种对信仰的个人坦承和一种奉献的誓言，而不是对他追随者的命令。正是这种意图的单一性和无私的奉献，使他能在短短一生中征服人类心智上引发如此非凡的进步。他的许多宣告应被考虑为一种对他要求自己之事而且对他要求他所有追随者之事的坦承。在他对王国事业的奉献中，耶稣断了一切后路；他牺牲了所有履行他父意志的障碍物。		196:2.7 (2093.1) You would be neither shocked nor disturbed by some of Jesus’ strong pronouncements if you would only remember that he was the world’s most wholehearted and devoted religionist. He was a wholly consecrated mortal, unreservedly dedicated to doing his Father’s will. Many of his apparently hard sayings were more of a personal confession of faith and a pledge of devotion than commands to his followers. And it was this very singleness of purpose and unselfish devotion that enabled him to effect such extraordinary progress in the conquest of the human mind in one short life. Many of his declarations should be considered as a confession of what he demanded of himself rather than what he required of all his followers. In his devotion to the cause of the kingdom, Jesus burned all bridges behind him; he sacrificed all hindrances to the doing of his Father’s will.
196:2.8 (2093.2) 耶稣祝福穷人，因为他们通常是真挚而又虔诚的；他谴责富人，因为他们通常是肆意而又反宗教的。他同样会选择反宗教的平民，赞扬奉献而又崇拜的富人。		196:2.8 (2093.2) Jesus blessed the poor because they were usually sincere and pious; he condemned the rich because they were usually wanton and irreligious. He would equally condemn the irreligious pauper and commend the consecrated and worshipful man of wealth.
196:2.9 (2093.3) 耶稣引导人们去在这个世界感到自在；他把他们从禁忌的奴役中解放出来，并教导他们这个世界并非在根本上是邪恶的。他并不渴望逃离他的尘世生活；他掌握了一种在肉身中合意履行父之意志的手段。他在一个现实主义的世界中达到了一种理想主义的宗教生活。耶稣并未分享保罗对人类的悲观看法。主将人们视为神的子女，并为那些选择续存的人预见了一种壮丽而又永恒的未来，他不是一个道德怀疑论者；他积极而非消极地看待人。他看大多人为软弱而非邪恶，更多心烦意乱而非堕落腐化。不过不管他们地位如何，他们都是神的孩子和他的兄弟。		196:2.9 (2093.3) Jesus led men to feel at home in the world; he delivered them from the slavery of taboo and taught them that the world was not fundamentally evil. He did not long to escape from his earthly life; he mastered a technique of acceptably doing the Father’s will while in the flesh. He attained an idealistic religious life in the very midst of a realistic world. Jesus did not share Paul’s pessimistic view of humankind. The Master looked upon men as the sons of God and foresaw a magnificent and eternal future for those who chose survival. He was not a moral skeptic; he viewed man positively, not negatively. He saw most men as weak rather than wicked, more distraught than depraved. But no matter what their status, they were all God’s children and his brethren.
196:2.10 (2093.4) 他教导人们将一种很高的价值置于时间和永恒中的自身之上。由于耶稣置于人们身上的这种很高的评价，他愿意让自己致力于对人类的不懈服务中。正是有限者的这种无限价值，使得黄金法则成为他宗教中的一个重要因素。凡人怎能不被耶稣在他身上所拥有的非凡信仰所提升呢？		196:2.10 (2093.4) He taught men to place a high value upon themselves in time and in eternity. Because of this high estimate which Jesus placed upon men, he was willing to spend himself in the unremitting service of humankind. And it was this infinite worth of the finite that made the golden rule a vital factor in his religion. What mortal can fail to be uplifted by the extraordinary faith Jesus has in him?
196:2.11 (2093.5) 耶稣并未为社会进步提供任何法则；他的使命是一个宗教使命，宗教是一种专有的个人体验。社会的最先进成就的终极目标，永远无法指望超越耶稣的基于对神之父亲身份之承认的人类兄弟情谊。所有社会达成的理想只能在这一神之王国的到来过程中才能被实现。		196:2.11 (2093.5) Jesus offered no rules for social advancement; his was a religious mission, and religion is an exclusively individual experience. The ultimate goal of society’s most advanced achievement can never hope to transcend Jesus’ brotherhood of men based on the recognition of the fatherhood of God. The ideal of all social attainment can be realized only in the coming of this divine kingdom.
3. 宗教的至高性 ^top		3. The Supremacy of Religion ^top
196:3.1 (2093.6) 个人的灵性宗教体验是对大多凡世困难的一种有效解决方法；它是所有人类问题的一种有效分类者、评估者和调整者。宗教并不会移除或摧毁人类麻烦，不过它的确会化解、吸收、照亮并超越它们。真正的宗教令人格统一以适应对所有凡世要求的有效调整。宗教信仰 -- 即内驻神性临在的积极引领 -- 可靠地使知神之人能弥合存在于这个承认万有第一起因为它的智性逻辑和那些断言这第一起因是他、耶稣福音的天父，人类拯救的人格神的积极肯定之间的鸿沟。		196:3.1 (2093.6) Personal, spiritual religious experience is an efficient solvent for most mortal difficulties; it is an effective sorter, evaluator, and adjuster of all human problems. Religion does not remove or destroy human troubles, but it does dissolve, absorb, illuminate, and transcend them. True religion unifies the personality for effective adjustment to all mortal requirements. Religious faith—the positive leading of the indwelling divine presence—unfailingly enables the God-knowing man to bridge that gulf existing between the intellectual logic which recognizes the Universal First Cause as It and those positive affirmations of the soul which aver this First Cause is He, the heavenly Father of Jesus’ gospel, the personal God of human salvation.
196:3.2 (2094.1) 在宇宙实相中只有三种要素：事实、理念和关系。宗教意识将这些实相识别为科学、哲学和真理。哲学倾向于把这些活动看作理性、智慧和信仰 -- 即物理实相、智性实相和灵性实相。我们习惯于把这些实相定义为事物、意义和价值。		196:3.2 (2094.1) There are just three elements in universal reality: fact, idea, and relation. The religious consciousness identifies these realities as science, philosophy, and truth. Philosophy would be inclined to view these activities as reason, wisdom, and faith—physical reality, intellectual reality, and spiritual reality. We are in the habit of designating these realities as thing, meaning, and value.
196:3.3 (2094.2) 对实相的渐进性理解，相当于逐渐接近神。对神的寻求、与实相相认同的意识，相当于对自我完满 -- 即自我整体性、自我总体性的体验。对总体实相的体验，是对神的全面认知、知神体验的终局。		196:3.3 (2094.2) The progressive comprehension of reality is the equivalent of approaching God. The finding of God, the consciousness of identity with reality, is the equivalent of the experiencing of self-completion—self-entirety, self-totality. The experiencing of total reality is the full realization of God, the finality of the God-knowing experience.
196:3.4 (2094.3) 对人类生活的全面总结，是人被事实教育，被智慧升华，以及被宗教信仰拯救 -- 即证明正当的知识。		196:3.4 (2094.3) The full summation of human life is the knowledge that man is educated by fact, ennobled by wisdom, and saved—justified—by religious faith.
196:3.5 (2094.4) 物理确定性构成了科学的逻辑；道德确定性构成了哲学的智慧；灵性确定性则构成了真正宗教体验的真理。		196:3.5 (2094.4) Physical certainty consists in the logic of science; moral certainty, in the wisdom of philosophy; spiritual certainty, in the truth of genuine religious experience.
196:3.6 (2094.5) 人类的心智能够达至充满灵性洞见的很高层次，以及相应的充满价值的神性领域，因为它不完全是物质性的。在人类的心智中有一个属灵核心 -- 即充满神性临在的调整者。该灵内驻人类心智有三个分开的证据：		196:3.6 (2094.5) The mind of man can attain high levels of spiritual insight and corresponding spheres of divinity of values because it is not wholly material. There is a spirit nucleus in the mind of man—the Adjuster of the divine presence. There are three separate evidences of this spirit indwelling of the human mind:
196:3.7 (2094.6) 1. 人道主义的友情 -- 爱。纯动物性心智可能为了自我保护而变得合群，不过只有由灵所内驻的智力才会无私利他并无条件地爱。		196:3.7 (2094.6) 1. Humanitarian fellowship—love. The purely animal mind may be gregarious for self-protection, but only the spirit-indwelt intellect is unselfishly altruistic and unconditionally loving.
196:3.8 (2094.7) 2. 对宇宙的阐释 -- 智慧。只有由灵所内驻的心智才能理解宇宙对个体是友好的。		196:3.8 (2094.7) 2. Interpretation of the universe—wisdom. Only the spirit-indwelt mind can comprehend that the universe is friendly to the individual.
196:3.9 (2094.8) 3. 对生命的灵性评估 -- 崇拜。只有由灵所内驻的人才能意识到神的临在，并寻求在这种神性预尝中并与它一起达到一种更全面的体验。		196:3.9 (2094.8) 3. Spiritual evaluation of life—worship. Only the spirit-indwelt man can realize the divine presence and seek to attain a fuller experience in and with this foretaste of divinity.
196:3.10 (2094.9) 人类心智并未创造出真正的价值；人类体验并未产生宇宙洞见。关于洞见，即对道德价值的承认和对灵性意义的辨别，人类心智所能做的一切就是去发现、承认、阐释并选择。		196:3.10 (2094.9) The human mind does not create real values; human experience does not yield universe insight. Concerning insight, the recognition of moral values and the discernment of spiritual meanings, all that the human mind can do is to discover, recognize, interpret, and choose.
196:3.11 (2094.10) 宇宙的道德价值通过凡人心智的三个基本判断或选择而变成智性所有物：		196:3.11 (2094.10) The moral values of the universe become intellectual possessions by the exercise of the three basic judgments, or choices, of the mortal mind:
196:3.12 (2094.11) 1. 自我判断 -- 道德选择。		196:3.12 (2094.11) 1. Self-judgment—moral choice.
196:3.13 (2094.12) 2. 社会判断 -- 伦理选择。		196:3.13 (2094.12) 2. Social-judgment—ethical choice.
196:3.14 (2094.13) 3. 神的判断 -- 宗教选择。		196:3.14 (2094.13) 3. God-judgment—religious choice.
196:3.15 (2094.14) 因此，似乎所有人类进展都由一种共同的启示类进化手段所引发。		196:3.15 (2094.14) Thus it appears that all human progress is effected by a technique of conjoint revelational evolution.
196:3.16 (2094.15) 若非一个神性的慈爱者活在人身中，他不能无私而又灵性地爱。若非一个阐释者活在心智中，人不能真正认知宇宙的统一性。若非一个评估者与人同驻，他不可能评估道德价值并认知灵性意义。这个慈爱者来自无限之爱的源头；这个阐释者是万有性统一体的一部分；这个评价者是神圣永恒实相的所有绝对价值的中心和本源之子。		196:3.16 (2094.15) Unless a divine lover lived in man, he could not unselfishly and spiritually love. Unless an interpreter lived in the mind, man could not truly realize the unity of the universe. Unless an evaluator dwelt with man, he could not possibly appraise moral values and recognize spiritual meanings. And this lover hails from the very source of infinite love; this interpreter is a part of Universal Unity; this evaluator is the child of the Center and Source of all absolute values of divine and eternal reality.
196:3.17 (2095.1) 带有宗教意义的道德评估 -- 即灵性洞见 -- 意味着个人在良善与邪恶、真理和谬误、物质和灵性、人性和神性、时间和永恒之间的选择。人类续存在很大程度上取决于将人类意志奉献于选择那些由这一属灵价值分类者 -- 即内驻阐释者和统一者所选定的价值。个人宗教体验在于两个方面：人类心智中的发现和内驻神性之灵的启示。经由自称宗教家的过度诡辩或作为其反宗教行为的结果，一个人甚或一代人或许选择中止他们发现内驻身中之神的努力，他们或许未能在神性启示上进展并达至它。不过这种灵性无进展的态度由于内驻思想调整者的存在和影响无法长期持续。		196:3.17 (2095.1) Moral evaluation with a religious meaning—spiritual insight—connotes the individual’s choice between good and evil, truth and error, material and spiritual, human and divine, time and eternity. Human survival is in great measure dependent on consecrating the human will to the choosing of those values selected by this spirit-value sorter—the indwelling interpreter and unifier. Personal religious experience consists in two phases: discovery in the human mind and revelation by the indwelling divine spirit. Through oversophistication or as a result of the irreligious conduct of professed religionists, a man, or even a generation of men, may elect to suspend their efforts to discover the God who indwells them; they may fail to progress in and attain the divine revelation. But such attitudes of spiritual nonprogression cannot long persist because of the presence and influence of the indwelling Thought Adjusters.
196:3.18 (2095.2) 对神性内驻之实相的这种深刻体验，永远超越物理科学粗陋的唯物主义手段。你们无法将灵性喜悦置于显微镜之下；你们无法在天平上称爱的重量；你们无法衡量道德价值；你们也无法评估灵性崇拜的品质。		196:3.18 (2095.2) This profound experience of the reality of the divine indwelling forever transcends the crude materialistic technique of the physical sciences. You cannot put spiritual joy under a microscope; you cannot weigh love in a balance; you cannot measure moral values; neither can you estimate the quality of spiritual worship.
196:3.19 (2095.3) 希伯来人拥有一种充满道德崇高性的宗教；希腊人演进出一种充满美的宗教；保罗和他的与会者创立了一种充满信仰、希望和慈善的宗教。耶稣启示并例证了一种充满爱的宗教：在父之爱上的可靠性，伴随喜悦和满足随后在对人类兄弟情谊的服务中分享这份爱。		196:3.19 (2095.3) The Hebrews had a religion of moral sublimity; the Greeks evolved a religion of beauty; Paul and his conferees founded a religion of faith, hope, and charity. Jesus revealed and exemplified a religion of love: security in the Father’s love, with joy and satisfaction consequent upon sharing this love in the service of the human brotherhood.
196:3.20 (2095.4) 每次人做出一个反思性的道德选择，他会立即体验到他灵魂的一种新的神性涌入。道德选择构成宗教，作为对外在条件之内在反应的动机。不过这样一种宗教并不是一种纯主观性的体验。它意味着个人的整个主观性从事对总体客观性 -- 即宇宙及其创造者的富有意义而又明智的反应。		196:3.20 (2095.4) Every time man makes a reflective moral choice, he immediately experiences a new divine invasion of his soul. Moral choosing constitutes religion as the motive of inner response to outer conditions. But such a real religion is not a purely subjective experience. It signifies the whole of the subjectivity of the individual engaged in a meaningful and intelligent response to total objectivity—the universe and its Maker.
196:3.21 (2095.5) 爱与被爱的精妙而又超然的体验，不会因为它是如此纯主观性的，就是一种心灵幻觉。与凡人相关联的一种真正神圣而又客观的实相、即思想调整者，对人类观察来说，看似作为一种专有的主观性现象运作。人与最高的客观性实相、神的接触，只能通过知晓他、崇拜他、认识到与他的亲子关系这种纯主观性的体验。		196:3.21 (2095.5) The exquisite and transcendent experience of loving and being loved is not just a psychic illusion because it is so purely subjective. The one truly divine and objective reality that is associated with mortal beings, the Thought Adjuster, functions to human observation apparently as an exclusively subjective phenomenon. Man’s contact with the highest objective reality, God, is only through the purely subjective experience of knowing him, of worshiping him, of realizing sonship with him.
196:3.22 (2095.6) 真正的宗教崇拜不是一种充满自我欺骗的徒劳独白。崇拜是一种与神性上真实者、与实相之源者的亲身交流。人通过崇拜渴望变得更好，并藉此最终达至最好。		196:3.22 (2095.6) True religious worship is not a futile monologue of self-deception. Worship is a personal communion with that which is divinely real, with that which is the very source of reality. Man aspires by worship to be better and thereby eventually attains the best.
196:3.23 (2095.7) 对真、美、善的理想化和尝试服务并不是真正的宗教体验 -- 即灵性实相的替代物。心理学和唯心主义并不等同于宗教实相。人类智力的投射或许的确源自假神 -- 即人类形象中的神 -- 不过真正的神的意识却并不拥有这样一种起源。神的意识是常驻于内驻之灵的。人类的许多宗教体系出自人类智力的构想，不过神的意识却并不必定是这些充满宗教奴役的怪诞体系的一部分。		196:3.23 (2095.7) The idealization and attempted service of truth, beauty, and goodness is not a substitute for genuine religious experience—spiritual reality. Psychology and idealism are not the equivalent of religious reality. The projections of the human intellect may indeed originate false gods—gods in man’s image—but the true God-consciousness does not have such an origin. The God-consciousness is resident in the indwelling spirit. Many of the religious systems of man come from the formulations of the human intellect, but the God-consciousness is not necessarily a part of these grotesque systems of religious slavery.
196:3.24 (2095.8) 神不只是人的唯心主义的发明；他是所有这类超动物性洞见和价值之源。神不是被制定的来统一人类真美善概念的假说；他是充满爱的人格，所有这些宇宙显现都衍生自他。人类世界的真美善被朝向天堂实相扬升的凡人之体验的渐增灵性所统一。真美善的统一只能在知神人格体的灵性体验中得以实现。		196:3.24 (2095.8) God is not the mere invention of man’s idealism; he is the very source of all such superanimal insights and values. God is not a hypothesis formulated to unify the human concepts of truth, beauty, and goodness; he is the personality of love from whom all of these universe manifestations are derived. The truth, beauty, and goodness of man’s world are unified by the increasing spirituality of the experience of mortals ascending toward Paradise realities. The unity of truth, beauty, and goodness can only be realized in the spiritual experience of the God-knowing personality.
196:3.25 (2096.1) 道德是个人意识、对调整者内在临在的个人认知的必要先存性土壤。不过这种道德并不是宗教体验和由此引起的灵性洞见之源。道德本性是超动物性的而又次灵性的。道德相当于对职责的认识，对是非存在的认知。道德地带介于动物和人类类型的心智中间，正如灵质性在人格达成的物质性和灵性领域中间运作一样。		196:3.25 (2096.1) Morality is the essential pre-existent soil of personal God-consciousness, the personal realization of the Adjuster’s inner presence, but such morality is not the source of religious experience and the resultant spiritual insight. The moral nature is superanimal but subspiritual. Morality is equivalent to the recognition of duty, the realization of the existence of right and wrong. The moral zone intervenes between the animal and the human types of mind as morontia functions between the material and the spiritual spheres of personality attainment.
196:3.26 (2096.2) 进化性的心智能够发现律法、道德和伦理；不过被赠与之灵，即内驻的调整者，则向进化中的人类心智启示了律法给予者、所有真美善之物的上父源头；这样一个被启发的人拥有一种宗教并在灵性上被装备好去开始对神漫长而又勇于冒险的寻求。		196:3.26 (2096.2) The evolutionary mind is able to discover law, morals, and ethics; but the bestowed spirit, the indwelling Adjuster, reveals to the evolving human mind the lawgiver, the Father-source of all that is true, beautiful, and good; and such an illuminated man has a religion and is spiritually equipped to begin the long and adventurous search for God.
196:3.27 (2096.3) 道德未必是灵性的；它可能是全然而又纯粹个人性的，尽管真正的宗教会提升所有道德价值，使它们更有意义。没有宗教的道德未能启示终极之善，它甚至也未能为其自身道德价值的持续做好准备。宗教则会为道德所承认和赞成的每样东西的增强、荣耀化和确保的存续做好了准备。		196:3.27 (2096.3) Morality is not necessarily spiritual; it may be wholly and purely human, albeit real religion enhances all moral values, makes them more meaningful. Morality without religion fails to reveal ultimate goodness, and it also fails to provide for the survival of even its own moral values. Religion provides for the enhancement, glorification, and assured survival of everything morality recognizes and approves.
196:3.28 (2096.4) 宗教立于科学、艺术、哲学、伦理和道德之上，但却并不独立于它们。无论是在个人性的还是社会性的人类体验中，它们都是不可分解地相互关联的。宗教是人在凡人本性上的至高体验，不过有限的语言永远不可能使神学充分地描述真正的宗教体验。		196:3.28 (2096.4) Religion stands above science, art, philosophy, ethics, and morals, but not independent of them. They are all indissolubly interrelated in human experience, personal and social. Religion is man’s supreme experience in the mortal nature, but finite language makes it forever impossible for theology ever adequately to depict real religious experience.
196:3.29 (2096.5) 宗教洞见拥有将失败转变成更高愿望和崭新决心的能力。爱是人类在他的宇宙扬升中可以利用的最高动机。不过被剥夺了真美善的爱只是一种情感，一种哲学的扭曲，一种心灵的幻觉，一种灵性的欺骗。爱必须一直要在灵质性和属灵性进展的相继层次上被重新定义。		196:3.29 (2096.5) Religious insight possesses the power of turning defeat into higher desires and new determinations. Love is the highest motivation which man may utilize in his universe ascent. But love, divested of truth, beauty, and goodness, is only a sentiment, a philosophic distortion, a psychic illusion, a spiritual deception. Love must always be redefined on successive levels of morontia and spirit progression.
196:3.30 (2096.6) 艺术起因于人类想要逃脱在他物质环境中美之缺乏的尝试；它是一种趋向灵质性层次的姿态。科学是人类想要解决物质宇宙表面谜团的努力。哲学是人类在统一人类体验上的尝试。宗教是人类的至高性姿态，他对最终实相的壮丽接近，他要找到神并变得像他一样的决心。		196:3.30 (2096.6) Art results from man’s attempt to escape from the lack of beauty in his material environment; it is a gesture toward the morontia level. Science is man’s effort to solve the apparent riddles of the material universe. Philosophy is man’s attempt at the unification of human experience. Religion is man’s supreme gesture, his magnificent reach for final reality, his determination to find God and to be like him.
196:3.31 (2096.7) 在宗教体验的领域中，灵性可能性是一种潜在的实相。人类的向前灵性推动力不是一种心灵的幻觉。人类所有的宇宙浪漫追求可能不是事实，不过很多很多都是真相。		196:3.31 (2096.7) In the realm of religious experience, spiritual possibility is potential reality. Man’s forward spiritual urge is not a psychic illusion. All of man’s universe romancing may not be fact, but much, very much, is truth.
196:3.32 (2096.8) 有些人的生命太过伟大和崇高，以致无法下降到仅变得成功的低微层次。动物必须令它自身适应环境，不过笃信宗教的人却超越了他的环境，并以此方式通过这种充满神性之爱的洞见，摆脱了当下物质世界的局限。这种爱的概念在人的灵魂中产生了那种寻找真美善的超动物性努力；当他的确找到它们，他就会在它们的拥抱中被荣耀了；他会充满去活出它们、去行正义的愿望。		196:3.32 (2096.8) Some men’s lives are too great and noble to descend to the low level of being merely successful. The animal must adapt itself to the environment, but the religious man transcends his environment and in this way escapes the limitations of the present material world through this insight of divine love. This concept of love generates in the soul of man that superanimal effort to find truth, beauty, and goodness; and when he does find them, he is glorified in their embrace; he is consumed with the desire to live them, to do righteousness.
196:3.33 (2097.1) 不要气馁；人类进化仍在进展中，神在耶稣身上并通过他对这个世界的启示必不会失败。		196:3.33 (2097.1) Be not discouraged; human evolution is still in progress, and the revelation of God to the world, in and through Jesus, shall not fail.
196:3.34 (2097.2) 对现代人的极大挑战，是去与内驻人类心智的神性告诫者实现更好的交流。人在肉身中的最伟大冒险在于均衡而又理智的努力去将自我意识的边界拓展穿越胚胎性灵魂意识的黯淡领域，全心努力达至属灵意识的边界 -- 即与神之临在的接触。这样一种体验构成了神的意识，一种强有力证实神之宗教体验的先存性真理的体验。这样的属灵意识相当于对神之亲子关系的实在性的知识。另外，对亲子关系的确信就是信仰的体验。		196:3.34 (2097.2) The great challenge to modern man is to achieve better communication with the divine Monitor that dwells within the human mind. Man’s greatest adventure in the flesh consists in the well-balanced and sane effort to advance the borders of self-consciousness out through the dim realms of embryonic soul-consciousness in a wholehearted effort to reach the borderland of spirit-consciousness—contact with the divine presence. Such an experience constitutes God-consciousness, an experience mightily confirmative of the pre-existent truth of the religious experience of knowing God. Such spirit-consciousness is the equivalent of the knowledge of the actuality of sonship with God. Otherwise, the assurance of sonship is the experience of faith.
196:3.35 (2097.3) 神的意识相当于自我与宇宙在其最高的灵性实相层次上的整合。任何价值只有属灵内容是不变的。甚至真美善的一切也可能不会在人类体验中丧失。若人不选择续存，那么续存的调整者也会保留那些生于爱并在服务中得到培育的实相。所有这些事物都是万有之父的一部分。父是永活的爱，父的这种生命在他众子身中。父之灵在他儿子的子女 -- 即凡人身中。当一切被说完和做完，父的理念然仍是人类关于神的最高概念。		196:3.35 (2097.3) And God-consciousness is equivalent to the integration of the self with the universe, and on its highest levels of spiritual reality. Only the spirit content of any value is imperishable. Even that which is true, beautiful, and good may not perish in human experience. If man does not choose to survive, then does the surviving Adjuster conserve those realities born of love and nurtured in service. And all these things are a part of the Universal Father. The Father is living love, and this life of the Father is in his Sons. And the spirit of the Father is in his Sons’ sons—mortal men. When all is said and done, the Father idea is still the highest human concept of God.