Paper 2 The Nature of God
第2篇 神之本質
2:0.1 (33.1) INASMUCH as man’s highest possible concept of God is embraced within the human idea and ideal of a primal and infinite personality, it is permissible, and may prove helpful, to study certain characteristics of the divine nature which constitute the character of Deity. The nature of God can best be understood by the revelation of the Father which Michael of Nebadon unfolded in his manifold teachings and in his superb mortal life in the flesh. The divine nature can also be better understood by man if he regards himself as a child of God and looks up to the Paradise Creator as a true spiritual Father.
2:0.1 (33.1) 鑒於人對神的最高概念蘊涵在人類對於原初與無限人格的觀念和理想中，因此研究構成神靈品格之神性本質中的某些特性是被允許的，並可能證明是有益的。神之本質可透過內巴頓邁克爾在其多重教導，以及在肉身中其卓越凡人生活所展現的上父之啟示，而獲得最佳的理解。如果人將自身視為神的孩子，並敬仰天堂造物主為真實的屬靈父親，他對神性本質也能有更好的理解。
2:0.2 (33.2) The nature of God can be studied in a revelation of supreme ideas, the divine character can be envisaged as a portrayal of supernal ideals, but the most enlightening and spiritually edifying of all revelations of the divine nature is to be found in the comprehension of the religious life of Jesus of Nazareth, both before and after his attainment of full consciousness of divinity. If the incarnated life of Michael is taken as the background of the revelation of God to man, we may attempt to put in human word symbols certain ideas and ideals concerning the divine nature which may possibly contribute to a further illumination and unification of the human concept of the nature and the character of the personality of the Universal Father.
2:0.2(33.2) 神之本質可以在至高觀念的啟示中研究，神性的品格可被設想為超凡理想的寫照，但在所有關於神性本質的啟示中，最具啟發和靈性教益的，則是在於對拿撒勒耶穌之虔誠生活的理解，包括在他達到神性的完全意識之前和之後。如果把邁克爾的化身生活作為神對人啟示的背景，我們可以嘗試用人類的文字符號來表達關於神性本質的某些觀念和理想，這可能有助進一步闡明和統一人類對於萬有之父人格本質與品格的概念。
2:0.3 (33.3) In all our efforts to enlarge and spiritualize the human concept of God, we are tremendously handicapped by the limited capacity of the mortal mind. We are also seriously handicapped in the execution of our assignment by the limitations of language and by the poverty of material which can be utilized for purposes of illustration or comparison in our efforts to portray divine values and to present spiritual meanings to the finite, mortal mind of man. All our efforts to enlarge the human concept of God would be well-nigh futile except for the fact that the mortal mind is indwelt by the bestowed Adjuster of the Universal Father and is pervaded by the Truth Spirit of the Creator Son. Depending, therefore, on the presence of these divine spirits within the heart of man for assistance in the enlargement of the concept of God, I cheerfully undertake the execution of my mandate to attempt the further portrayal of the nature of God to the mind of man.
2:0.3 (33.3) 在我們擴展並靈性化人類對於神的概念的所有努力中，我們因為凡人心智的有限能力而受到極大的阻礙。在我們向人的有限暫存心智描述神性價值及呈現靈性意義時，由於語言的侷限和可用於闡明或對比目的資料的貧乏，使我們在執行任務時也嚴重受阻。若非凡人心智內住著萬有之父所贈與的調整者，並且被造物聖子的真理之靈所充盈，我們為擴展人類對於神的概念所做的一切努力將幾近徒勞。因此，有賴於在人心中的這些神性之靈的臨在來協助擴展對神的概念，我欣然承擔執行我所受命的工作，嘗試向人的心智進一步描述神之本質。
2:1.1 (33.4) “Touching the Infinite, we cannot find him out. The divine footsteps are not known.” “His understanding is infinite and his greatness is unsearchable.” The blinding light of the Father’s presence is such that to his lowly creatures he apparently “dwells in the thick darkness.” Not only are his thoughts and plans unsearchable, but “he does great and marvelous things without number.” “God is great; we comprehend him not, neither can the number of his years be searched out.” “Will God indeed dwell on the earth? Behold, the heaven (universe) and the heaven of heavens (universe of universes) cannot contain him.” “How unsearchable are his judgments and his ways past finding out!”
2:1.1 (33.4) 「論及這位無限者，我們無從查明。神的足跡無人知道。」「他的智慧無窮無盡，他的偉大無法測度。」上父臨在的耀眼光輝是如此眩目，以致對他的低等受造物來說，他似乎「居於幽暗之中」。不只是他的想法和計畫不可探究，而且「他所行的偉大非凡之事不計其數。」「神為至大；我們無法理解，也無法得知他的年數。」「神果真會住到地上來麼？看哪，天（宇宙）和天上之天（眾宇宙組成的宇宙）尚且不足容納他。」「他的判斷何其難測，他的蹤跡何其難尋！」
2:1.2 (34.1) “There is but one God, the infinite Father, who is also a faithful Creator.” “The divine Creator is also the Universal Disposer, the source and destiny of souls. He is the Supreme Soul, the Primal Mind, and the Unlimited Spirit of all creation.” “The great Controller makes no mistakes. He is resplendent in majesty and glory.” “The Creator God is wholly devoid of fear and enmity. He is immortal, eternal, self-existent, divine, and bountiful.” “How pure and beautiful, how deep and unfathomable is the supernal Ancestor of all things!” “The Infinite is most excellent in that he imparts himself to men. He is the beginning and the end, the Father of every good and perfect purpose.” “With God all things are possible; the eternal Creator is the cause of causes.”
2:1.2 (34.1) 「只有一位神，那無限的上父，也是信實的造物主。」「神聖的造物主也是萬有處置者（Universal Disposer），他是靈魂的來源與歸宿。他是一切造物的至高靈魂（Supreme Soul），原初心智（Primal Mind）和浩瀚之靈（Unlimited Spirit）。」「這位偉大支配者（Controller）永無失誤。他在威嚴與榮耀中熠熠生輝。」「造物主神（Creator God）全無恐懼與仇恨。他是不朽的、永恆的、自我-存在的、神聖的和慷慨的。」「超凡的萬物之宗（Ancestor），何其純粹美好，何其深邃難測。」「無限者最卓越之處，在於他將自己授予人類。他是初始與最終，是一切良善完美意圖之上父。」「對神而言，萬事皆可能；永恆的造物主是萬因之因。」
2:1.3 (34.2) Notwithstanding the infinity of the stupendous manifestations of the Father’s eternal and universal personality, he is unqualifiedly self-conscious of both his infinity and eternity; likewise he knows fully his perfection and power. He is the only being in the universe, aside from his divine co-ordinates, who experiences a perfect, proper, and complete appraisal of himself.
2:1.3 (34.2) 儘管上父永恆遍在人格之驚奇顯現的無限性，他全然地自覺到其無限和永恆；同樣，他完全清楚其完美與權能。除了他的神性等同者們以外，他是宇宙中唯一經歷完美、合宜且完整自我評估的存有。
2:1.4 (34.3) The Father constantly and unfailingly meets the need of the differential of demand for himself as it changes from time to time in various sections of his master universe. The great God knows and understands himself; he is infinitely self-conscious of all his primal attributes of perfection. God is not a cosmic accident; neither is he a universe experimenter. The Universe Sovereigns may engage in adventure; the Constellation Fathers may experiment; the system heads may practice; but the Universal Father sees the end from the beginning, and his divine plan and eternal purpose actually embrace and comprehend all the experiments and all the adventures of all his subordinates in every world, system, and constellation in every universe of his vast domains.
2:1.4 (34.3) 隨著對上父自身的需求在其主宇宙的不同區域不時地有所變化，上父持續不斷地滿足這些差異性需求之要求。偉大的神知曉並瞭解他自己；他對於自己所有具完美之原初屬性有著無限的自我意識。神不是宇宙偶發事件；他也不是宇宙實驗家。宇宙主權者（Universe Sovereigns）可能從事冒險；星座父親（Constellation Fathers）可能進行實驗；系統首領可能進行練習；但萬有之父從開始就預見終了，他的神性計畫和永恆意圖實際上涵蓋並包含了他所有部屬在他浩瀚領域的每個宇宙中的每個世界、每個系統和每個星座中的一切實驗和冒險。
2:1.5 (34.4) No thing is new to God, and no cosmic event ever comes as a surprise; he inhabits the circle of eternity. He is without beginning or end of days. To God there is no past, present, or future; all time is present at any given moment. He is the great and only I AM.
2:1.5 (34.4) 對神而言，沒有任何事物是新的，沒有任何宇宙事件是出乎意料的；他居於永恆之圈中。他没有時日的開始或結束。對神而言沒有過去、現在或未來；所有時間在任何給定時刻都是當下。他是偉大且唯一的「我是」。
2:1.6 (34.5) The Universal Father is absolutely and without qualification infinite in all his attributes; and this fact, in and of itself, automatically shuts him off from all direct personal communication with finite material beings and other lowly created intelligences.
2:1.6 (34.5) 萬有之父在他所有屬性上都是絕對地且無限定地無限；這一事實本身，便自然而然地斷絕了他與有限物質存有以及其他低等受造智能存有的所有直接人格交流。
2:1.7 (34.6) And all this necessitates such arrangements for contact and communication with his manifold creatures as have been ordained, first, in the personalities of the Paradise Sons of God, who, although perfect in divinity, also often partake of the nature of the very flesh and blood of the planetary races, becoming one of you and one with you; thus, as it were, God becomes man, as occurred in the bestowal of Michael, who was called interchangeably the Son of God and the Son of Man. And second, there are the personalities of the Infinite Spirit, the various orders of the seraphic hosts and other celestial intelligences who draw near to the material beings of lowly origin and in so many ways minister to them and serve them. And third, there are the impersonal Mystery Monitors, Thought Adjusters, the actual gift of the great God himself sent to indwell such as the humans of Urantia, sent without announcement and without explanation. In endless profusion they descend from the heights of glory to grace and indwell the humble minds of those mortals who possess the capacity for God-consciousness or the potential therefor.
2:1.7 (34.6) 而所有這一切，使得那些為了與他多種受造物接觸和交流而命定的安排成為必需，首先，藉由神之天堂聖子的人格，他們雖然在神性上是完美的，但也常常具有行星種族真實血肉之軀的本性，成為你們中的一員，與你們同在；由此，在某種程度上可以說，神變成人，正如在邁克爾的贈與中所發生的，他既可被稱為神子（Son of God），也可被稱為人子（Son of Man）。其次，存在著無限之靈所屬的人格體，亦即各種類別的熾天使軍團及其他天界智能存有們，他們接近低等起源的物質性存有，並以許多方式侍奉他們並服務他們。第三，存在有無人格的神秘告誡者––思想調整者（Thought Adjusters），是偉大神自身的真實贈予，無聲無息地被派遣來內住在如玉苒廈的人類之中。它們無窮無盡地從榮耀之巔而降，賜恩並內住到那些擁有神意識或神意識潛能之能力的凡人卑微心智中。
2:1.8 (35.1) In these ways and in many others, in ways unknown to you and utterly beyond finite comprehension, does the Paradise Father lovingly and willingly downstep and otherwise modify, dilute, and attenuate his infinity in order that he may be able to draw nearer the finite minds of his creature children. And so, through a series of personality distributions which are diminishingly absolute, the infinite Father is enabled to enjoy close contact with the diverse intelligences of the many realms of his far-flung universe.
2:1.8 (35.1) 以這些以及許多其它種方式––那些你們所未知且完全超乎有限理解的方式––天堂父親慈愛地且自願地降階，並以其它方式改變、稀釋和減弱他的無限，以便他可以更加靠近其受造物子女的有限心智。由此，透過一系列逐步遞減絕對性的人格分佈，無限的上父得以享有與其廣袤宇宙中許多領域內的各類智能存有的密切接觸。
2:1.9 (35.2) All this he has done and now does, and evermore will continue to do, without in the least detracting from the fact and reality of his infinity, eternity, and primacy. And these things are absolutely true, notwithstanding the difficulty of their comprehension, the mystery in which they are enshrouded, or the impossibility of their being fully understood by creatures such as dwell on Urantia.
2:1.9 (35.2) 所有這些他已經做了、現在正在做，並今後也將永遠繼續做下去的，絲毫無損其無限、永恆和首要之事實與實相。這些事情是絕對真實的，儘管它們難以理解、被掩蓋於奧秘之中，或是它們無法被如居住在玉苒廈上的受造物所完全理解。
2:1.10 (35.3) Because the First Father is infinite in his plans and eternal in his purposes, it is inherently impossible for any finite being ever to grasp or comprehend these divine plans and purposes in their fullness. Mortal man can glimpse the Father’s purposes only now and then, here and there, as they are revealed in relation to the outworking of the plan of creature ascension on its successive levels of universe progression. Though man cannot encompass the significance of infinity, the infinite Father does most certainly fully comprehend and lovingly embrace all the finity of all his children in all universes.
2:1.10 (35.3) 由於最初之父的計畫是無限的，其意圖是永恆的，所以任何一個有限的存有要完全掌握或理解這些神聖計畫和意圖，在本質上是不可能。隨著上父意圖在關於受造物揚升計畫於其宇宙進展的相繼層次展開中被揭示，凡人才能偶爾在某些地方瞥見上父的意圖。雖然人無法透徹瞭解無限之要義，無限的父卻完全理解且慈愛地接納所有宇宙中所有他的子女的一切有限性。
2:1.11 (35.4) Divinity and eternity the Father shares with large numbers of the higher Paradise beings, but we question whether infinity and consequent universal primacy is fully shared with any save his co-ordinate associates of the Paradise Trinity. Infinity of personality must, perforce, embrace all finitude of personality; hence the truth—literal truth—of the teaching which declares that “In Him we live and move and have our being.” That fragment of the pure Deity of the Universal Father which indwells mortal man is a part of the infinity of the First Great Source and Center, the Father of Fathers.
2:1.11 (35.4) 上父與大量較高等天堂存有共享神性和永恆，但對於無限以及隨之而來的遍在首要，我們質疑是否完全與其天堂三位一體同等伙伴以外的任何存有共享。人格的無限必定也必然包含人格的一切有限性；因此教義的真理——確確實實的真理——宣稱：「我們生活、動作、存留，都在他裡面」。那內住於凡人的萬有之父的純神靈片段是第一偉大本源與中心——眾父之父——之無限的一部分。
2:2.1 (35.5) Even your olden prophets understood the eternal, never-beginning, never-ending, circular nature of the Universal Father. God is literally and eternally present in his universe of universes. He inhabits the present moment with all his absolute majesty and eternal greatness. “The Father has life in himself, and this life is eternal life.” Throughout the eternal ages it has been the Father who “gives to all life.” There is infinite perfection in the divine integrity. “I am the Lord; I change not.” Our knowledge of the universe of universes discloses not only that he is the Father of lights, but also that in his conduct of interplanetary affairs there “is no variableness neither shadow of changing.” He “declares the end from the beginning.” He says: “My counsel shall stand; I will do all my pleasures” “according to the eternal purpose which I purposed in my Son.” Thus are the plans and purposes of the First Source and Center like himself: eternal, perfect, and forever changeless.
2:2.1 (35.5) 即使是你們的古代先知，也知道萬有之父的永恆、無始無終、循環的本質。神確實且永恆地臨在於其由眾多宇宙組成的宇宙之中。他以絕對的崇高和永恆的偉大安住於當下。「上父於其自身中擁有生命，而此生命為永恆的生命。」在整個永恆歲月中，一直是上父在「賜予萬物生命」。在神聖的完整性中有著無限的完美。「我是上主；我永恆不變。」從我們對由眾多宇宙組成的宇宙的瞭解，不僅揭示他是眾光之父，也揭示他對星際間事務的處理「既無變動，亦無改變之影。」他「從初始便宣告末後之事。」他說：「我的籌算必立定；凡我所喜悅的，我必成就」「照著在我聖子裡所立定的永恆旨意。」所以，第一本源與中心的計畫和目的就像他自身一樣：永恆、完美並且永遠不變。
2:2.2 (35.6) There is finality of completeness and perfection of repleteness in the mandates of the Father. “Whatsoever God does, it shall be forever; nothing can be added to it nor anything taken from it.” The Universal Father does not repent of his original purposes of wisdom and perfection. His plans are steadfast, his counsel immutable, while his acts are divine and infallible. “A thousand years in his sight are but as yesterday when it is past and as a watch in the night.” The perfection of divinity and the magnitude of eternity are forever beyond the full grasp of the circumscribed mind of mortal man.
2:2.2 (35.6) 上父的指令中具有完整之終局性及完備之完美性。「凡神所做的一切，必將永存；無可增添，無可減少。」萬有之父不會對他智慧與完美之原初意圖有所懊悔。他的計畫是堅定的，他的決議是不可改變的，而他的行動則是神聖且準確無誤的。「在他眼中，千年猶如已逝的昨日，又如夜間的一更。」神性之完美和永恆之無垠，遠超出凡人受限心智所能完全掌握的範疇。
2:2.3 (36.1) The reactions of a changeless God, in the execution of his eternal purpose, may seem to vary in accordance with the changing attitude and the shifting minds of his created intelligences; that is, they may apparently and superficially vary; but underneath the surface and beneath all outward manifestations, there is still present the changeless purpose, the everlasting plan, of the eternal God.
2:2.3 (36.1) 不變的神在執行他永恆意圖時，其反應可能看似隨其受造智能存有不斷改變的態度和持續轉換的心智而有所不同；也就是說，它們可能表面上看似不同；但隱藏於表面裡以及所有外在顯現之下，仍然存在著永恆的神之不變意圖——永久的計畫。
2:2.4 (36.2) Out in the universes, perfection must necessarily be a relative term, but in the central universe and especially on Paradise, perfection is undiluted; in certain phases it is even absolute. Trinity manifestations vary the exhibition of the divine perfection but do not attenuate it.
2:2.4 (36.2) 遍及宇宙中，完美必然是個相對術語，但在中央宇宙，尤其在天堂，完美是未經稀釋的；在某些層面它甚至是絕對的。三位一體的顯現使神性完美的展現多樣化，但不會減弱它。
2:2.5 (36.3) God’s primal perfection consists not in an assumed righteousness but rather in the inherent perfection of the goodness of his divine nature. He is final, complete, and perfect. There is no thing lacking in the beauty and perfection of his righteous character. And the whole scheme of living existences on the worlds of space is centered in the divine purpose of elevating all will creatures to the high destiny of the experience of sharing the Father’s Paradise perfection. God is neither self-centered nor self-contained; he never ceases to bestow himself upon all self-conscious creatures of the vast universe of universes.
2:2.5 (36.3) 神的原初完美並不在於一種假定的正義，而是在他神性本質中良善的固有完美。他是最終的，完整的，及完美的。在他正義品格的美好和完美中沒有任何欠缺。空間世界上生命存在的整個計畫都是以這樣的神聖意圖為中心，即提升所有意志受造物，使其達到體驗分享上父天堂完美的崇高天命。神既不是以自我-中心也不是自我-蘊含的（self-contained）；他永不止息地將自身贈與給由眾多宇宙所組成之廣袤宇宙中所有具自我-意識的受造物。
2:2.6 (36.4) God is eternally and infinitely perfect, he cannot personally know imperfection as his own experience, but he does share the consciousness of all the experience of imperfectness of all the struggling creatures of the evolutionary universes of all the Paradise Creator Sons. The personal and liberating touch of the God of perfection overshadows the hearts and encircuits the natures of all those mortal creatures who have ascended to the universe level of moral discernment. In this manner, as well as through the contacts of the divine presence, the Universal Father actually participates in the experience with immaturity and imperfection in the evolving career of every moral being of the entire universe.
2:2.6 (36.4) 神是永恆且無限完美的，他無法在自身經歷中親自體驗不完美，但他確實意識到所有天堂造物聖子之演化宇宙中的所有奮鬥中受造物的所有不完美經驗。完美之神的親身且具解脫力的接觸，庇護著所有那些已揚升到具道德辨識的宇宙層次之凡人受造物的心靈，並環繞其本質。以這種方式，以及透過各神聖臨在的接觸，萬有之父實際參與了整個宇宙中每個道德存有在演進生涯中與不成熟和不完美相關的經驗。
2:2.7 (36.5) Human limitations, potential evil, are not a part of the divine nature, but mortal experience with evil and all man’s relations thereto are most certainly a part of God’s ever-expanding self-realization in the children of time—creatures of moral responsibility who have been created or evolved by every Creator Son going out from Paradise.
2:2.7 (36.5) 人類的諸多限制，潛在的邪惡，不是神性本質的一部分，但凡人與邪惡的經驗，以及人與邪惡的所有關係，無疑是神在時間類子女——那些由每一位從天堂出發的造物聖子所創造或演化而來的具道德責任的受造物——中不斷擴展之自我實現的一部分。
2:3.1 (36.6) God is righteous; therefore is he just. “The Lord is righteous in all his ways.” “‘I have not done without cause all that I have done,’ says the Lord.” “The judgments of the Lord are true and righteous altogether.” The justice of the Universal Father cannot be influenced by the acts and performances of his creatures, “for there is no iniquity with the Lord our God, no respect of persons, no taking of gifts.”
2:3.1 (36.6) 神是正義的；因此他是公正的。「神在他一切所行的事上都是正義的。」「上主說，『我所行的一切，並不是無緣無故的。』」「上主的判決是真實的，全然正義的。」萬有之父所持之公正不可能被他的受造物之行為表現所影響，「因為上主我們的神沒有不義，不偏待人，不收饋贈。」
2:3.2 (36.7) How futile to make puerile appeals to such a God to modify his changeless decrees so that we can avoid the just consequences of the operation of his wise natural laws and righteous spiritual mandates! “Be not deceived; God is not mocked, for whatsoever a man sows that shall he also reap.” True, even in the justice of reaping the harvest of wrongdoing, this divine justice is always tempered with mercy. Infinite wisdom is the eternal arbiter which determines the proportions of justice and mercy which shall be meted out in any given circumstance. The greatest punishment (in reality an inevitable consequence) for wrongdoing and deliberate rebellion against the government of God is loss of existence as an individual subject of that government. The final result of wholehearted sin is annihilation. In the last analysis, such sin-identified individuals have destroyed themselves by becoming wholly unreal through their embrace of iniquity. The factual disappearance of such a creature is, however, always delayed until the ordained order of justice current in that universe has been fully complied with.
2:3.2 (36.7) 不成熟地懇求這樣的一位神修改他不變的法令，以便我們可以規避他明智自然法則與正義靈性指令之運作的公正結果，這是多麽地徒勞無益啊！「不要自欺；神是輕慢不得的，人所種的是什麼，所收的就是什麼。」的確，即使在收割惡行之果的公正之中，這種神聖的公正總是帶有恩慈的色彩。無限智慧是決定在任何特定情況下公正與恩慈應被分配比例的永恆仲裁者。對於惡行和蓄意反叛神之管轄體制的最大懲罰（實際上是一種不可避免的結果）是失去在該管轄體制下作為個別主體的存在。執意惡行的最後結果便是湮滅。歸根究底，這些完全認同罪惡的個體已自取滅亡，因其擁抱不義而變得完全不真實。然而，這樣一個受造物的實際消失總是延遲，直到該宇宙現行既定的公正秩序已完全被遵行。
2:3.3 (37.1) Cessation of existence is usually decreed at the dispensational or epochal adjudication of the realm or realms. On a world such as Urantia it comes at the end of a planetary dispensation. Cessation of existence can be decreed at such times by co-ordinate action of all tribunals of jurisdiction, extending from the planetary council up through the courts of the Creator Son to the judgment tribunals of the Ancients of Days. The mandate of dissolution originates in the higher courts of the superuniverse following an unbroken confirmation of the indictment originating on the sphere of the wrongdoer’s residence; and then, when sentence of extinction has been confirmed on high, the execution is by the direct act of those judges residential on, and operating from, the headquarters of the superuniverse.
2:3.3 (37.1) 存在的終止通常是在該領域或眾領域的天命裁決或時代性裁決時頒布。在像玉苒廈這樣的世界，它是發生在行星天命時代結束時。在這時候，存在的終止可以由所有具管轄權的法庭之協同行動來裁定，而這些法庭是從行星理事會往上經由造物聖子的法院，延伸至亙古常在者的審判法庭。在源自於做惡者居住領域上的控告完整確認後，終止令便在超級宇宙的高等法庭頒佈；而後，當消亡的判決由高層所確認，執行是那些居住在超級宇宙總部並從那裡運作的法官之直接行為。
2:3.4 (37.2) When this sentence is finally confirmed, the sin-identified being instantly becomes as though he had not been. There is no resurrection from such a fate; it is everlasting and eternal. The living energy factors of identity are resolved by the transformations of time and the metamorphoses of space into the cosmic potentials whence they once emerged. As for the personality of the iniquitous one, it is deprived of a continuing life vehicle by the creature’s failure to make those choices and final decisions which would have assured eternal life. When the continued embrace of sin by the associated mind culminates in complete self-identification with iniquity, then upon the cessation of life, upon cosmic dissolution, such an isolated personality is absorbed into the oversoul of creation, becoming a part of the evolving experience of the Supreme Being. Never again does it appear as a personality; its identity becomes as though it had never been. In the case of an Adjuster-indwelt personality, the experiential spirit values survive in the reality of the continuing Adjuster.
2:3.4 (37.2) 當此判決最終得以確認，完全認同罪惡的存有便立即彷彿不曾存在過。這樣的命運是不會復活的；它是永久且永恆的。本體的生命能量因素，透過時間轉化和空間蛻變而分解為曾是他們最初湧現的宇宙潛能。至於不義者的人格，它被剝奪了持續下去的生命載體，因為該受造物未能做出那些原本可確保永恆生命的選擇和最後決定。當相關心智持續擁抱罪惡，最終導致完全自我認同於不義，那麼在其生命終止、在宇宙的分解之際，這樣一個孤立的人格便被吸收到造物的總體靈魂（oversoul）之中，成為至高存在者演化中經歷的一部分。它再也不會作為人格而出現；其本體變得好像從未曾存在過。對於一個調整者內駐的人格而言，其經驗性的靈性價值在持續下去的調整者之實相中續存。
2:3.5 (37.3) In any universe contest between actual levels of reality, the personality of the higher level will ultimately triumph over the personality of the lower level. This inevitable outcome of universe controversy is inherent in the fact that divinity of quality equals the degree of reality or actuality of any will creature. Undiluted evil, complete error, willful sin, and unmitigated iniquity are inherently and automatically suicidal. Such attitudes of cosmic unreality can survive in the universe only because of transient mercy-tolerance pending the action of the justice-determining and fairness-finding mechanisms of the universe tribunals of righteous adjudication.
2:3.5 (37.3) 在任何真實層次實相間的宇宙競爭中，較高層次的人格體終將戰勝較低層次的人格體。這宇宙爭議的必然結果固有於一個事實，即任何意志受造物之品質的神性等同於其實相或真實程度。純粹的惡行，完全的錯誤，蓄意的罪惡和全然的不義，本質上必然是自取滅亡。這種宇宙非實相的態度之所以能夠在宇宙中倖存，只是因為宇宙正義裁決法庭司法的公正判定與公平裁決機制行動之前的短暫恩慈寬容。
2:3.6 (37.4) The rule of the Creator Sons in the local universes is one of creation and spiritualization. These Sons devote themselves to the effective execution of the Paradise plan of progressive mortal ascension, to the rehabilitation of rebels and wrong thinkers, but when all such loving efforts are finally and forever rejected, the final decree of dissolution is executed by forces acting under the jurisdiction of the Ancients of Days.
2:3.6 (37.4) 造物聖子們在各地方宇宙中的支配是一種創造與靈性化的支配。這些聖子致力於有效執行漸進性凡人揚升之天堂計畫，以及致力於反叛者和錯誤思考者的改過自新，但當所有這些充滿愛心的努力最終被永遠拒絕時，最後的消亡判決將由在亙古常在者管轄下行事的力量來執行。
2:4.1 (38.1) Mercy is simply justice tempered by that wisdom which grows out of perfection of knowledge and the full recognition of the natural weaknesses and environmental handicaps of finite creatures. “Our God is full of compassion, gracious, long-suffering, and plenteous in mercy.” Therefore “whosoever calls upon the Lord shall be saved,” “for he will abundantly pardon.” “The mercy of the Lord is from everlasting to everlasting”; yes, “his mercy endures forever.” “I am the Lord who executes loving-kindness, judgment, and righteousness in the earth, for in these things I delight.” “I do not afflict willingly nor grieve the children of men,” for I am “the Father of mercies and the God of all comfort.”
2:4.1 (38.1) 恩慈純然是由智慧所調和的公正，這種智慧源於知識的完善，以及對有限受造物與生俱來之弱點與環境障礙的充分理解。「我們的神是充滿悲憫和恩典、寬容並充滿恩慈。」因此，「凡呼求上主的人都必得救」「因為他將廣行赦免。」「上主的恩慈從亙古到永遠」；是的，「他的恩慈永遠長存。」「我是在地上施行慈愛、公平與正義的主，因為我喜悅這些事。」「我不願使世人受苦，也不願讓世人憂傷，」因為我是「恩慈之父和一切安慰之神。」
2:4.2 (38.2) God is inherently kind, naturally compassionate, and everlastingly merciful. And never is it necessary that any influence be brought to bear upon the Father to call forth his loving-kindness. The creature’s need is wholly sufficient to insure the full flow of the Father’s tender mercies and his saving grace. Since God knows all about his children, it is easy for him to forgive. The better man understands his neighbor, the easier it will be to forgive him, even to love him.
2:4.2 (38.2) 神本性和善，天性悲憫，永遠恩慈。從沒有必要向上父施加任何影響以喚起他的慈愛。受造物的需要完全足以確保上父溫柔慈悲與拯救恩典之全然流動。因為神知曉他子女的一切，所以他很容易寬恕。人越了解他的鄰居，就越容易寬恕他，甚至愛他。
2:4.3 (38.3) Only the discernment of infinite wisdom enables a righteous God to minister justice and mercy at the same time and in any given universe situation. The heavenly Father is never torn by conflicting attitudes towards his universe children; God is never a victim of attitudinal antagonisms. God’s all-knowingness unfailingly directs his free will in the choosing of that universe conduct which perfectly, simultaneously, and equally satisfies the demands of all his divine attributes and the infinite qualities of his eternal nature.
2:4.3 (38.3) 唯有無限智慧之辨識力，才能使正義的神在任一特定宇宙情況中同時施行公正與恩慈。天父永遠不會因對其宇宙子女的互相矛盾態度而陷入拉扯；神永遠不會是態度對立的受害者。神的全知會準確無誤地指引其自由意志，去選擇那完美地、同時地且同等地滿足所有他神性屬性之要求及其永恆本值之無限品質的宇宙行為。
2:4.4 (38.4) Mercy is the natural and inevitable offspring of goodness and love. The good nature of a loving Father could not possibly withhold the wise ministry of mercy to each member of every group of his universe children. Eternal justice and divine mercy together constitute what in human experience would be called fairness.
2:4.4 (38.4) 恩慈是善與愛的自然且必然的產物。慈愛上父的善良本性，絕不可能對其宇宙子女的每個群體中的每一個成員保留明智的恩慈侍奉。永恆的公正和神性的恩慈共同構成了人類經驗中所謂的公平。
2:4.5 (38.5) Divine mercy represents a fairness technique of adjustment between the universe levels of perfection and imperfection. Mercy is the justice of Supremacy adapted to the situations of the evolving finite, the righteousness of eternity modified to meet the highest interests and universe welfare of the children of time. Mercy is not a contravention of justice but rather an understanding interpretation of the demands of supreme justice as it is fairly applied to the subordinate spiritual beings and to the material creatures of the evolving universes. Mercy is the justice of the Paradise Trinity wisely and lovingly visited upon the manifold intelligences of the creations of time and space as it is formulated by divine wisdom and determined by the all-knowing mind and the sovereign free will of the Universal Father and all his associated Creators.
2:4.5 (38.5) 神性的恩慈代表著在宇宙完美與不完美層次間的一種公平調節的技巧。恩慈是至高者為適應演化中有限的情況而形成的公正，也是為符合時間性子女之最高利益和宇宙福祉而修改的永恆正義。恩慈不是違反公正，而是對至高公正之要求的一種理解的詮釋，因為它公平地應用於從屬的屬靈存有和演化中宇宙的物質受造物。恩慈是天堂三位一體明智且慈愛地降臨到時空造物之多重智能存有的公正，因為它是由神性智慧所制定，並由屬於萬有之父及所有他相關造物者的全知心智和最高自由意志所決定的。
2:5.1 (38.6) “God is love”; therefore his only personal attitude towards the affairs of the universe is always a reaction of divine affection. The Father loves us sufficiently to bestow his life upon us. “He makes his sun to rise on the evil and on the good and sends rain on the just and on the unjust.”
2:5.1 (38.6) 「神就是愛」；因此，他對宇宙事務的唯一人格態度始終是神性慈愛的反應。上父如此愛我們，以至將其生命賜與我們。「他使太陽照惡人，也照好人，降雨給義人，也給不義的人。」
2:5.2 (39.1) It is wrong to think of God as being coaxed into loving his children because of the sacrifices of his Sons or the intercession of his subordinate creatures, “for the Father himself loves you.” It is in response to this paternal affection that God sends the marvelous Adjusters to indwell the minds of men. God’s love is universal; “whosoever will may come.” He would “have all men be saved by coming into the knowledge of the truth.” He is “not willing that any should perish.”
2:5.2 (39.1) 認為神是因為其聖子的獻身或是其從屬受造物的求情而受哄誘去愛他的子女，這想法是錯誤的，「因為上父自己愛著你們」。正是對這種父親般慈愛的回應，神派遣非凡的調整者內住到人們的心智中。神的愛是普世的；「凡有意願者皆可以前來。」他願「所有人透過明白真理而得救。」他「不願任何人煙滅。」
2:5.3 (39.2) The Creators are the very first to attempt to save man from the disastrous results of his foolish transgression of the divine laws. God’s love is by nature a fatherly affection; therefore does he sometimes “chasten us for our own profit, that we may be partakers of his holiness.” Even during your fiery trials remember that “in all our afflictions he is afflicted with us.”
2:5.3 (39.2) 造物者們是最先試圖拯救人類，使其免於因愚昧違反神性律法所導致的災難性後果。神的愛在本質上是一種父親般的慈愛；因此，他確實有時「為了我們自身益處而管教我們，使我們可以在他的聖潔上有份。」即使在你嚴峻考驗間也要記住「在我們一切苦難中，他與我們同受苦難。」
2:5.4 (39.3) God is divinely kind to sinners. When rebels return to righteousness, they are mercifully received, “for our God will abundantly pardon.” “I am he who blots out your transgressions for my own sake, and I will not remember your sins.” “Behold what manner of love the Father has bestowed upon us that we should be called the sons of God.”
2:5.4 (39.3) 神對罪人有著神性的寬容。當反叛者回歸正義時，他們會被恩慈地接納，「因為我們的神廣行赦免。」「我為自己的緣故，塗抹你的過犯，我也不再記你的罪惡。」「你們看父賜我們何等的慈愛，讓我們得以稱為神之子。」
2:5.5 (39.4) After all, the greatest evidence of the goodness of God and the supreme reason for loving him is the indwelling gift of the Father—the Adjuster who so patiently awaits the hour when you both shall be eternally made one. Though you cannot find God by searching, if you will submit to the leading of the indwelling spirit, you will be unerringly guided, step by step, life by life, through universe upon universe, and age by age, until you finally stand in the presence of the Paradise personality of the Universal Father.
2:5.5 (39.4) 畢竟，神之善的最重要的證明和熱愛他的至高理由，就是那上父的內住禮物——那如此耐心等待你們彼此永恆地合而為一時刻的調整者。雖然你無法藉由搜尋來找到神，但如果你願意服從內住靈的帶領，你將受到正確無誤的引導，一步一步地，一生一生地，通過一個接一個的宇宙，及一個又一個的時代，直到你最終站在萬有之父的天堂人格面前。
2:5.6 (39.5) How unreasonable that you should not worship God because the limitations of human nature and the handicaps of your material creation make it impossible for you to see him. Between you and God there is a tremendous distance (physical space) to be traversed. There likewise exists a great gulf of spiritual differential which must be bridged; but notwithstanding all that physically and spiritually separates you from the Paradise personal presence of God, stop and ponder the solemn fact that God lives within you; he has in his own way already bridged the gulf. He has sent of himself, his spirit, to live in you and to toil with you as you pursue your eternal universe career.
2:5.6 (39.5) 因為人類本質的局限和你們物質造物的阻礙使你無法看到神，但是因此便不敬拜神是多麼的不合理啊。在你和神之間存在著一個極大的距離（物理空間）有待穿越。同樣地，也存在一個巨大靈性差異的鴻溝需要跨越；但儘管那在物理上和靈性上將你與神之天堂人格臨在分開的一切，請仍駐足沉思神居住在你之內的那莊嚴事實；他已用自己的方式跨越鴻溝。他已派遣他自己，他的靈，住在你之內，不遠千里跟隨著你追求你的永恆宇宙生涯。
2:5.7 (39.6) I find it easy and pleasant to worship one who is so great and at the same time so affectionately devoted to the uplifting ministry of his lowly creatures. I naturally love one who is so powerful in creation and in the control thereof, and yet who is so perfect in goodness and so faithful in the loving-kindness which constantly overshadows us. I think I would love God just as much if he were not so great and powerful, as long as he is so good and merciful. We all love the Father more because of his nature than in recognition of his amazing attributes.
2:5.7 (39.6) 我發現敬拜一個如此偉大而同時又如此深情地致力於對其低等受造物之提升侍奉的神，是輕鬆愉快的。我很自然地熱愛一位在創造及在對創造的掌控上如此強大，但又在良善上如此完美，並且在不斷地庇護我們的慈愛上如此忠實。我想即使神不是如此偉大和強大，只要他是如此良善和恩慈，我也會同樣熱愛他。我們熱愛上父更多是因他的本質，而不是在於讚賞他驚人的屬性。
2:5.8 (39.7) When I observe the Creator Sons and their subordinate administrators struggling so valiantly with the manifold difficulties of time inherent in the evolution of the universes of space, I discover that I bear these lesser rulers of the universes a great and profound affection. After all, I think we all, including the mortals of the realms, love the Universal Father and all other beings, divine or human, because we discern that these personalities truly love us. The experience of loving is very much a direct response to the experience of being loved. Knowing that God loves me, I should continue to love him supremely, even though he were divested of all his attributes of supremacy, ultimacy, and absoluteness.
2:5.8 (39.7) 當我觀察造物聖子們與其從屬管理者如此英勇地與空間宇宙演進中所固有的多重時間性艱難奮鬥時，我發現我對這些宇宙的次級支配者們懷有一種巨大而深切的情感。畢竟，我認為我們大家，包括各領域的凡人，都熱愛萬有之父和所有其他無論是神性的或是人性的存有，因我們察覺到這些人格真誠地愛我們。付出愛的體驗在很大程度上是一種對被愛的體驗之直接回應。知道神愛我，我當繼續極致地愛他，即使他真的被剝奪了所有其至高、終極與絕對的屬性。
2:5.9 (40.1) The Father’s love follows us now and throughout the endless circle of the eternal ages. As you ponder the loving nature of God, there is only one reasonable and natural personality reaction thereto: You will increasingly love your Maker; you will yield to God an affection analogous to that given by a child to an earthly parent; for, as a father, a real father, a true father, loves his children, so the Universal Father loves and forever seeks the welfare of his created sons and daughters.
2:5.9 (40.1) 上父的愛此刻伴隨著我們，並貫穿永恆時代的無盡循環。當你細思神那慈愛的本性，只會對此存有著一個合理且自然的人格反應：你將會愈來越愛你的創造者；你將會對神產生一種類似於孩子對其世間父親的深情；因為，正如一個父親，一個真實的父親，一個真正的父親，深愛他的子女，萬有之父深愛著他的受造兒女，並永遠為他們謀求福祉。
2:5.10 (40.2) But the love of God is an intelligent and farseeing parental affection. The divine love functions in unified association with divine wisdom and all other infinite characteristics of the perfect nature of the Universal Father. God is love, but love is not God. The greatest manifestation of the divine love for mortal beings is observed in the bestowal of the Thought Adjusters, but your greatest revelation of the Father’s love is seen in the bestowal life of his Son Michael as he lived on earth the ideal spiritual life. It is the indwelling Adjuster who individualizes the love of God to each human soul.
2:5.10 (40.2) 但神之愛是一種理智的、富有遠見的親情。神性的愛與神性智慧以及所有其它萬有之父完美本質的無限特性，以統一聯合的方式運作。神是愛，但愛不是神。神性的愛對凡人最偉大的顯現可從思想調整者的贈與中觀察到，但上父的愛對你們的最偉大啟示，則是在他的聖子邁克爾之贈與生命中看見，當他曾在地球上過著理想的屬靈生活。是那內住的調整者將神之愛個體化到每一個人類的靈魂中。
2:5.11 (40.3) At times I am almost pained to be compelled to portray the divine affection of the heavenly Father for his universe children by the employment of the human word symbol love. This term, even though it does connote man’s highest concept of the mortal relations of respect and devotion, is so frequently designative of so much of human relationship that is wholly ignoble and utterly unfit to be known by any word which is also used to indicate the matchless affection of the living God for his universe creatures! How unfortunate that I cannot make use of some supernal and exclusive term which would convey to the mind of man the true nature and exquisitely beautiful significance of the divine affection of the Paradise Father.
2:5.11 (40.3) 有時，我幾乎因被迫使用愛這個人類文字符號來描述天父對其宇宙子女的神性慈愛而感到痛苦。這個詞，雖然它的確意味著人對於尊敬和奉獻的凡人關係之最高概念，但它也經常被用來指稱許多人類關係，而這些關係完全不光彩，並且任何也用來表示永活的神對其宇宙造物無與倫比慈愛的詞彙，完全不適合用來稱呼這些關係！多麼遺憾，我無法運用某個超凡專屬的詞來向人類心智轉達天堂父親神性慈愛之真切本質和精美要義。
2:5.12 (40.4) When man loses sight of the love of a personal God, the kingdom of God becomes merely the kingdom of good. Notwithstanding the infinite unity of the divine nature, love is the dominant characteristic of all God’s personal dealings with his creatures.
2:5.12 (40.4) 當人忽視了人格神的愛，神之王國便成為僅僅是善之國度。儘管神性本質具有無限的統一性，愛仍然是神與其受造物所有人格往來的首要特性。。
2:6.1 (40.5) In the physical universe we may see the divine beauty, in the intellectual world we may discern eternal truth, but the goodness of God is found only in the spiritual world of personal religious experience. In its true essence, religion is a faith-trust in the goodness of God. God could be great and absolute, somehow even intelligent and personal, in philosophy, but in religion God must also be moral; he must be good. Man might fear a great God, but he trusts and loves only a good God. This goodness of God is a part of the personality of God, and its full revelation appears only in the personal religious experience of the believing sons of God.
2:6.1 (40.5) 在物理宇宙中我們可以看到神性的美，在智性世界中我們可以辨識永恆的真，但神之善只有在個人宗教體驗的屬靈世界中才能找到。就其真正本質而言，宗教是對神之善的信仰-信任（faith-trust）。在哲學上，神可以是偉大和絕對的，在某種程度上甚至是智性和人格的，但在宗教中，神必須也是具道德的；他必須是善的。人或許敬畏一位偉大之神，但他只信任和熱愛一位良善的神。這種神之善是神之人格的一部分，而它的全面啟示只會出現在信神之子的個人宗教體驗中。
2:6.2 (40.6) Religion implies that the superworld of spirit nature is cognizant of, and responsive to, the fundamental needs of the human world. Evolutionary religion may become ethical, but only revealed religion becomes truly and spiritually moral. The olden concept that God is a Deity dominated by kingly morality was upstepped by Jesus to that affectionately touching level of intimate family morality of the parent-child relationship, than which there is none more tender and beautiful in mortal experience.
2:6.2 (40.6) 宗教意味著具靈性本質的超世界是對人類世界的基本需求有所認知，並對其做出回應。進化性宗教可能成為合乎倫理的，但只有啟示的宗教才能成為真正靈性上具道德的。昔日認為神是被王權道德所控制之神靈的這一概念，已被耶穌提升到親子關係中親密家庭道德的那深情動人層次，在凡人體驗中沒有比這更溫情美好的事物了。
2:6.3 (41.1) The “richness of the goodness of God leads erring man to repentance.” “Every good gift and every perfect gift comes down from the Father of lights.” “God is good; he is the eternal refuge of the souls of men.” “The Lord God is merciful and gracious. He is long-suffering and abundant in goodness and truth.” “Taste and see that the Lord is good! Blessed is the man who trusts him.” “The Lord is gracious and full of compassion. He is the God of salvation.” “He heals the brokenhearted and binds up the wounds of the soul. He is man’s all-powerful benefactor.”
2:6.3 (41.1) 「神之善的富足引導犯錯之人悔改。」「每一良善的贈與和完美的恩賜都是從眾光之父降下而來。」「神是善；他是人的靈魂之永恆庇護所。」「上主神是恩慈和恩典的。他寬容且富有善與真。」「體驗，就必看見神之良善！相信他的人有福了。」「上主是恩典且充滿憐憫的。他是救恩之神。」「他醫治心碎之人，包紮靈魂的創傷。他是人的全然-權能恩主。」
2:6.4 (41.2) The concept of God as a king-judge, although it fostered a high moral standard and created a law-respecting people as a group, left the individual believer in a sad position of insecurity respecting his status in time and in eternity. The later Hebrew prophets proclaimed God to be a Father to Israel; Jesus revealed God as the Father of each human being. The entire mortal concept of God is transcendently illuminated by the life of Jesus. Selflessness is inherent in parental love. God loves not like a father, but as a father. He is the Paradise Father of every universe personality.
2:6.4 (41.2) 神是君王-審判者（king-judge）這一概念，雖然促進高道德標準並造就一個遵紀守法的民族群體，但卻使個別信徒對其在時間和永恆中的地位處於不安全的悲傷位置。後來的希伯來先知聲稱神是以色列的上父；耶穌揭示神是每個人類存有的上父。耶穌的一生超然地闡明了整個凡人對神的概念。無私是親情的愛所固有的。神不是像一個父親去愛，而是作為一個父親去愛。他是每一宇宙人格的天堂父親。
2:6.5 (41.3) Righteousness implies that God is the source of the moral law of the universe. Truth exhibits God as a revealer, as a teacher. But love gives and craves affection, seeks understanding fellowship such as exists between parent and child. Righteousness may be the divine thought, but love is a father’s attitude. The erroneous supposition that the righteousness of God was irreconcilable with the selfless love of the heavenly Father, presupposed absence of unity in the nature of Deity and led directly to the elaboration of the atonement doctrine, which is a philosophic assault upon both the unity and the free-willness of God.
2:6.5 (41.3) 正義意味著神是宇宙道德法則之源。真理則展示出神作為啟示者，教導者。但是愛給予並渴望情感，尋求如同存在於親子之間相互理解的伙伴關係。正義或許是神性思想，但愛是父親的態度。認為神之正義和天父無私的愛是不相容的錯誤假設，預設了神靈本質缺乏統一性，並直接導致贖罪教義的闡述，這是對神之統一性和自由意志性的一種哲學上的攻擊。
2:6.6 (41.4) The affectionate heavenly Father, whose spirit indwells his children on earth, is not a divided personality—one of justice and one of mercy—neither does it require a mediator to secure the Father’s favor or forgiveness. Divine righteousness is not dominated by strict retributive justice; God as a father transcends God as a judge.
2:6.6 (41.4) 深情的天父，他的靈內住於其世上子女中，他並非分裂人格——一個具有公正，一個具有恩慈——以調解者來確保上父的青睞或寬恕也是不需要的。神性正義不受嚴格的懲罰性公正所主導；作為父親的神超越作為審判者的神。
2:6.7 (41.5) God is never wrathful, vengeful, or angry. It is true that wisdom does often restrain his love, while justice conditions his rejected mercy. His love of righteousness cannot help being exhibited as equal hatred for sin. The Father is not an inconsistent personality; the divine unity is perfect. In the Paradise Trinity there is absolute unity despite the eternal identities of the co-ordinates of God.
2:6.7 (41.5) 神從不憤怒、報復或生氣。誠然，智慧確實常常會抑制他的愛，而公正則會限制他那被拒絕的恩慈。他對正義的愛，無法避免地顯現為對罪惡的同等憎惡。上父不是一個前後矛盾的人格；神性的統一是完美的。儘管神之等同者們各具永恆的本體，但在天堂三位一體中仍存在著絕對的統一性。
2:6.8 (41.6) God loves the sinner and hates the sin: such a statement is true philosophically, but God is a transcendent personality, and persons can only love and hate other persons. Sin is not a person. God loves the sinner because he is a personality reality (potentially eternal), while towards sin God strikes no personal attitude, for sin is not a spiritual reality; it is not personal; therefore does only the justice of God take cognizance of its existence. The love of God saves the sinner; the law of God destroys the sin. This attitude of the divine nature would apparently change if the sinner finally identified himself wholly with sin just as the same mortal mind may also fully identify itself with the indwelling spirit Adjuster. Such a sin-identified mortal would then become wholly unspiritual in nature (and therefore personally unreal) and would experience eventual extinction of being. Unreality, even incompleteness of creature nature, cannot exist forever in a progressingly real and increasingly spiritual universe.
2:6.8 (41.6) 神愛罪人而憎惡罪惡：這樣的陳述在哲學上是真實的，但神是一個超然的人格，而人格體只能愛和恨其他人格體。罪惡不是人格體。神愛罪人，因為罪人是一個人格實相（潛在地永恆），而對於罪，神不採取人格態度，因為罪惡不是靈性實相；它不是人格的；因此，只有神之公正才會認知它的存在。神之愛拯救罪人；神之律法摧毀罪惡。就如同同樣的凡人心智也可以完全認同於內住的靈性調整者一樣，如果罪人最終將自己完全與罪惡視為等同，那麼這種神性本質的態度將看似改變。這樣一個完全認同罪惡的凡人將在本質上變得完全非靈性（因此人格上非真實），並將經歷存在的最終消亡。即使受造物本質的不完整性，非實相是無法永遠存在於漸趨真實且日益靈性的宇宙之中。
2:6.9 (42.1) Facing the world of personality, God is discovered to be a loving person; facing the spiritual world, he is a personal love; in religious experience he is both. Love identifies volitional will of God. The goodness of God rests at the bottom of the divine free-willness—the universal tendency to love, show mercy, manifest patience, and minister forgiveness.
2:6.9 (42.1) 面對人格的世界，神被認定是充滿愛的人格；面對屬靈世界，他是人格的愛。在宗教體驗中，他兩者兼具。愛表明神之自主意志。神之善是神性自由意志——去愛，展現恩慈，體現耐心，和施予寬恕的普世趨勢——的根基。
2:7.1 (42.2) All finite knowledge and creature understanding are relative. Information and intelligence, gleaned from even high sources, is only relatively complete, locally accurate, and personally true.
2:7.1 (42.2) 所有有限的知識和受造物的理解都是相對的。即使從高等來源所收集的信息和情報，也只是相對完整、局部精確，以及就個別而言真實的。
2:7.2 (42.3) Physical facts are fairly uniform, but truth is a living and flexible factor in the philosophy of the universe. Evolving personalities are only partially wise and relatively true in their communications. They can be certain only as far as their personal experience extends. That which apparently may be wholly true in one place may be only relatively true in another segment of creation.
2:7.2 (42.3) 物理事實是相當一致的，但在宇宙哲學中，真理是一個鮮活且具彈性的因素。演化中的人格在他們的交流中只是部分明智和相對真實的。他們只能確定其個人經驗所及的範圍。在一個地方看似完全真實的事物，在另一造物的區段中可能只是相對真實的。
2:7.3 (42.4) Divine truth, final truth, is uniform and universal, but the story of things spiritual, as it is told by numerous individuals hailing from various spheres, may sometimes vary in details owing to this relativity in the completeness of knowledge and in the repleteness of personal experience as well as in the length and extent of that experience. While the laws and decrees, the thoughts and attitudes, of the First Great Source and Center are eternally, infinitely, and universally true; at the same time, their application to, and adjustment for, every universe, system, world, and created intelligence, are in accordance with the plans and technique of the Creator Sons as they function in their respective universes, as well as in harmony with the local plans and procedures of the Infinite Spirit and of all other associated celestial personalities.
2:7.3 (42.4) 神性的真理，亦即最終的真理，是一致而普遍的，但是由來自不同領域眾多個體所講述的靈性事物傳聞，有時可能因為在知識的完整性、個人經驗的充實以及該經驗之深度和廣度的這種相對性，而在細節上有所不同。雖然第一本源與中心的律法和政令、思想和態度是永恆地、無限地，和普遍地真實；但同時，他們對每一個宇宙、系統、世界和受造者智能的應用和調整，是根據造物聖子在其各自宇宙運作的計畫和技術，並且與無限之靈的、和所有其他相關天界人格的地方計畫和步驟協調一致。
2:7.4 (42.5) The false science of materialism would sentence mortal man to become an outcast in the universe. Such partial knowledge is potentially evil; it is knowledge composed of both good and evil. Truth is beautiful because it is both replete and symmetrical. When man searches for truth, he pursues the divinely real.
2:7.4 (42.5) 唯物主義的偽科學將會判決凡人成為宇宙中的棄兒。這種片面知識是潛在的邪惡；它是一種由善與惡共同組成的知識。真理是美的，因為它既完備且對稱。當人尋求真理時，他追求的是神性上的真實。
2:7.5 (42.6) Philosophers commit their gravest error when they are misled into the fallacy of abstraction, the practice of focusing the attention upon one aspect of reality and then of pronouncing such an isolated aspect to be the whole truth. The wise philosopher will always look for the creative design which is behind, and pre-existent to, all universe phenomena. The creator thought invariably precedes creative action.
2:7.5 (42.6) 當哲學家被誤導進入抽象的謬誤——把注意力集中在實相的一個面向，然後宣稱這樣的孤立面向是整個真理，他們犯了最嚴重的錯誤。明智的哲學家將始終尋找存在於所有宇宙現象背後和先於其存在的創造設計。造物者的思想總是先於創造行動。
2:7.6 (42.7) Intellectual self-consciousness can discover the beauty of truth, its spiritual quality, not only by the philosophic consistency of its concepts, but more certainly and surely by the unerring response of the ever-present Spirit of Truth. Happiness ensues from the recognition of truth because it can be acted out; it can be lived. Disappointment and sorrow attend upon error because, not being a reality, it cannot be realized in experience. Divine truth is best known by its spiritual flavor.
2:7.6 (42.7) 智性的自我意識能夠發現真理之美，它的靈性品質，不僅是藉由其概念的哲學一致性，更確定無疑地是藉由始終-存在的真理之靈（Spirit of Truth）那準確無誤反應。幸福因識別真理而產生，因為真理可以被實踐；可以被經歷。失望和悲哀伴隨著錯誤而來，因為錯誤不是種實相，無法在經驗中被實現。神性真理以其靈性韻味著稱。
2:7.7 (42.8) The eternal quest is for unification, for divine coherence. The far-flung physical universe coheres in the Isle of Paradise; the intellectual universe coheres in the God of mind, the Conjoint Actor; the spiritual universe is coherent in the personality of the Eternal Son. But the isolated mortal of time and space coheres in God the Father through the direct relationship between the indwelling Thought Adjuster and the Universal Father. Man’s Adjuster is a fragment of God and everlastingly seeks for divine unification; it coheres with, and in, the Paradise Deity of the First Source and Center.
2:7.7 (42.8) 永恆的追求是為了統一，為了神性的凝聚。廣袤的物理宇宙在天堂島中凝聚；智性的宇宙在心智之神——聯合行動者——中凝聚；靈性宇宙則是在永恆之子人格中凝聚。然而，孤立的時空凡人，透過內住思想調整者與萬有之父間的直接關係在上父神中凝聚。人類的調整者是神的一個片段，永遠尋求神性統一；它與第一本源與中心的天堂神靈凝聚並存在於其中。
2:7.8 (43.1) The discernment of supreme beauty is the discovery and integration of reality: The discernment of the divine goodness in the eternal truth, that is ultimate beauty. Even the charm of human art consists in the harmony of its unity.
2:7.8 (43.1) 對至高的美之辨識，在於對實相的發現與整合：對永恆真理中之神性的善之辨識，那就是終極的美。甚至人類藝術的魅力，也在於其統一性的和諧。
2:7.9 (43.2) The great mistake of the Hebrew religion was its failure to associate the goodness of God with the factual truths of science and the appealing beauty of art. As civilization progressed, and since religion continued to pursue the same unwise course of overemphasizing the goodness of God to the relative exclusion of truth and neglect of beauty, there developed an increasing tendency for certain types of men to turn away from the abstract and dissociated concept of isolated goodness. The overstressed and isolated morality of modern religion, which fails to hold the devotion and loyalty of many twentieth-century men, would rehabilitate itself if, in addition to its moral mandates, it would give equal consideration to the truths of science, philosophy, and spiritual experience, and to the beauties of the physical creation, the charm of intellectual art, and the grandeur of genuine character achievement.
2:7.9 (43.2) 希伯來宗教的重大錯誤在於它未能把神之善與科學事實的真相和藝術動人的美聯繫在一起。隨著文明的進展，由於宗教仍持續追求那同樣不明智的路線，即過分強調神之善，以至於相對排斥真並忽視美，於是形成某些類型的人越來越傾向遠離這種抽象且分離的孤立良善之概念。現代宗教過分強調的和孤立的道德，未能保有許多二十世紀人士的奉獻和忠誠，除了宗教的道德訓條外，如果它能兼顧科學、哲學和屬靈體驗的真，以及物質創造之美，智性藝術之魅力，和真正品格成就之宏偉，那麼宗教將能復興。
2:7.10 (43.3) The religious challenge of this age is to those farseeing and forward-looking men and women of spiritual insight who will dare to construct a new and appealing philosophy of living out of the enlarged and exquisitely integrated modern concepts of cosmic truth, universe beauty, and divine goodness. Such a new and righteous vision of morality will attract all that is good in the mind of man and challenge that which is best in the human soul. Truth, beauty, and goodness are divine realities, and as man ascends the scale of spiritual living, these supreme qualities of the Eternal become increasingly co-ordinated and unified in God, who is love.
2:7.10 (43.3) 當代的宗教挑戰是對於那些有遠見和前瞻性的具靈性洞察力的男女，他們將勇於從有關宇宙之真、萬物之美和神性之善的擴展且精巧整合的現代概念中，構建一種嶄新而富有吸引力的生活哲學。這種嶄新且正義的道德觀，將吸引人的心智中一切良善的，並激發人類靈魂中那最好的。真、美、善是神性實相，隨著人類提升其靈性生活層級時，永恆者的這些至高品質會在神之內變得愈加協調統一，而神就是愛。
2:7.11 (43.4) All truth—material, philosophic, or spiritual—is both beautiful and good. All real beauty—material art or spiritual symmetry—is both true and good. All genuine goodness—whether personal morality, social equity, or divine ministry—is equally true and beautiful. Health, sanity, and happiness are integrations of truth, beauty, and goodness as they are blended in human experience. Such levels of efficient living come about through the unification of energy systems, idea systems, and spirit systems.
2:7.11 (43.4) 所有的真——物質的、哲學的或靈性的——都是既美且善的。所有真實的美——物質藝術或是靈性對稱——都是既真且善的。所有真正的善——無論是個人道德、社會平等還是神性侍奉——都是既真且美的。當真、美與善融入人類經驗中時，健康，明智與幸福便是它們的整合。這樣層次的高效生活，經由能量體系、觀念體系和靈性體系的統一而產生。
2:7.12 (43.5) Truth is coherent, beauty attractive, goodness stabilizing. And when these values of that which is real are co-ordinated in personality experience, the result is a high order of love conditioned by wisdom and qualified by loyalty. The real purpose of all universe education is to effect the better co-ordination of the isolated child of the worlds with the larger realities of his expanding experience. Reality is finite on the human level, infinite and eternal on the higher and divine levels.
2:7.12 (43.5) 真是一致的，美是動人的，善是穩定的。而當這些屬於真實的價值在人格經驗中相互協調時，其結果是一種以智慧為前提，並以忠誠所限定的高層次的愛。所有宇宙教育的真正目的，在於促成世界的孤立子女與其不斷擴展經驗中的更大實相間達到更好的協調。實相在人性層次上是有限的，在更高的神性層次上則是無限且永恆的。
2:7.13 (43.6) [Presented by a Divine Counselor acting by authority of the Ancients of Days on Uversa.]
2:7.13 (43.6) [由依照尤沃薩上亙古常在者所授權行事的一位神性參議者所呈獻。]