Paper 3 The Attributes of God
第3篇 神之屬性
3:0.1 (44.1) GOD is everywhere present; the Universal Father rules the circle of eternity. But he rules in the local universes in the persons of his Paradise Creator Sons, even as he bestows life through these Sons. “God has given us eternal life, and this life is in his Sons.” These Creator Sons of God are the personal expression of himself in the sectors of time and to the children of the whirling planets of the evolving universes of space.
3:0.1 (44.1) 神無處不在；萬有之父統治著永恆之圈。但他透過其天堂造物聖子的人格體在地方宇宙統治，正如他透過這些聖子來贈與生命。「神已賜予我們永恆生命，而這生命在他的聖子們裡面。」這些神之造物聖子是神在時間扇區中的人格表達，也是對空間演化中宇宙之旋轉行星上的子女們的人格表達。
3:0.2 (44.2) The highly personalized Sons of God are clearly discernible by the lower orders of created intelligences, and so do they compensate for the invisibility of the infinite and therefore less discernible Father. The Paradise Creator Sons of the Universal Father are a revelation of an otherwise invisible being, invisible because of the absoluteness and infinity inherent in the circle of eternity and in the personalities of the Paradise Deities.
3:0.2 (44.2) 高度人格化的神之聖子可被較低類別的受造智能清晰地識別，由此，他們彌補了因無限而較難識別的上父之不可見性。萬有之父的天堂造物聖子們是原本不可見存有的啟示，之所以不可見，是由於永恆之圈及天堂神靈之人格中所固有的絕對性和無限。
3:0.3 (44.3 ) Creatorship is hardly an attribute of God; it is rather the aggregate of his acting nature. And this universal function of creatorship is eternally manifested as it is conditioned and controlled by all the co-ordinated attributes of the infinite and divine reality of the First Source and Center. We sincerely doubt whether any one characteristic of the divine nature can be regarded as being antecedent to the others, but if such were the case, then the creatorship nature of Deity would take precedence over all other natures, activities, and attributes. And the creatorship of Deity culminates in the universal truth of the Fatherhood of God.
3:0.3 (44.3 ) 造物者身份（Creatorship）幾乎不是神之屬性；而是他行動本質的總和。而這造物者身份的普遍職能永恆地顯現，因為它受到第一本源與中心無限神性實相的所有協調屬性的制約與控制。我們由衷地懷疑，是否神性本質中的任何一個特性都可被視為先於其它特性，但如果真是如此，那麽神靈的造物者身份本質將優先於所有其它本質、活動和屬性。而神靈的造物者身份在神之父性（Fatherhood of God）這一宇宙真理中達到巔峰。
1. God’s Everywhereness
1. 神的無處不在
3:1.1 (44.4) The ability of the Universal Father to be everywhere present, and at the same time, constitutes his omnipresence. God alone can be in two places, in numberless places, at the same time. God is simultaneously present “in heaven above and on the earth beneath”; as the Psalmist exclaimed: “Whither shall I go from your spirit? or whither shall I flee from your presence?”
3:1.1 (44.4) 萬有之父同時間無處不在的能力，構成他的全在性，只有神可以同時在兩地，在無數處。神同時出現在「天上和地下」；正如詩篇作者驚歎道：「我往哪裏去，躲避你的靈？我往哪裏逃，躲避你的面？」
3:1.2 (44.5) “‘I am a God at hand as well as afar off,’ says the Lord. ‘Do not I fill heaven and earth?’” The Universal Father is all the time present in all parts and in all hearts of his far-flung creation. He is “the fullness of him who fills all and in all,” and “who works all in all,” and further, the concept of his personality is such that “the heaven (universe) and heaven of heavens (universe of universes) cannot contain him.” It is literally true that God is all and in all. But even that is not all of God. The Infinite can be finally revealed only in infinity; the cause can never be fully comprehended by an analysis of effects; the living God is immeasurably greater than the sum total of creation that has come into being as a result of the creative acts of his unfettered free will. God is revealed throughout the cosmos, but the cosmos can never contain or encompass the entirety of the infinity of God.
3:1.2 (44.5) 「上主說：『我是近在咫尺的神，也是遠在天邊的神，我豈不充滿天地？』」萬有之父一直臨在於他廣袤造物的所有部分及所有心中。他是「他是充滿萬有並在萬有中充盈的那一位的圓滿體現」與「在萬有中運行萬事，」更進一步說，他的人格概念使得「天（宇宙）和天上的天（眾宇宙組成的宇宙）都容納不下他。」神是所有，且在所有之中，這是完全真實的。但即便如此，那還不是神的全部。無限者只能在無限中被最終地揭示；透過對結果的分析，永遠無法完全理解起因；永活之神遠遠大於其無束縛自由意志之創造行動所形成的造物之總合。神在整個宇宙中顯現，但宇宙永遠無法容納或涵蓋神之無限的全部。
3:1.3 (45.1) The Father’s presence unceasingly patrols the master universe. “His going forth is from the end of the heaven, and his circuit to the ends of it; and there is nothing hidden from the light thereof.”
3:1.3 (45.1) 上父的臨在不斷地巡行主宇宙。「他從天的這端出發，他環行至所有盡頭；沒有什麼可以隱藏於其光之外。」
3:1.4 (45.2) The creature not only exists in God, but God also lives in the creature. “We know we dwell in him because he lives in us; he has given us his spirit. This gift from the Paradise Father is man’s inseparable companion.” “He is the ever-present and all-pervading God.” “The spirit of the everlasting Father is concealed in the mind of every mortal child.” “Man goes forth searching for a friend while that very friend lives within his own heart.” “The true God is not afar off; he is a part of us; his spirit speaks from within us.” “The Father lives in the child. God is always with us. He is the guiding spirit of eternal destiny.”
3:1.4 (45.2) 不僅受造物存在於神之內，神也住在受造物之中。「我們知道我們住在他裡面，因為他住在我們裡面；他已將他的靈賜與我們。這份來自天堂父親的禮物，是人的不可分離夥伴。」「他是永存遍在的神。」「恆在上父的靈隱藏在每個凡人子女的心智中。」「人外出尋找朋友，然而正是那位朋友住在他自己心中。」「真正的神並不遙遠；他是我們的一部分；他的靈從我們之內說話。」「上父住在孩子裡面。神永遠與我們同在。他是永恆天命的引導之靈。」
3:1.5 (45.3) Truly of the human race has it been said, “You are of God” because “he who dwells in love dwells in God, and God in him.” Even in wrongdoing you torment the indwelling gift of God, for the Thought Adjuster must needs go through the consequences of evil thinking with the human mind of its incarceration.
3:1.5 (45.3) 對於人類來說，確實如此所言：「你們是屬於神的」，因為「住在愛裡面的，就住在神裡面，而神也住在他裡面。」即使在做惡時，你折磨著神的內住贈與，因為思想調整者必須與其所禁錮於其中的人類心智一起經歷邪惡思想所造成的後果。
3:1.6 (45.4) The omnipresence of God is in reality a part of his infinite nature; space constitutes no barrier to Deity. God is, in perfection and without limitation, discernibly present only on Paradise and in the central universe. He is not thus observably present in the creations encircling Havona, for God has limited his direct and actual presence in recognition of the sovereignty and the divine prerogatives of the co-ordinate creators and rulers of the universes of time and space. Hence must the concept of the divine presence allow for a wide range of both mode and channel of manifestation embracing the presence circuits of the Eternal Son, the Infinite Spirit, and the Isle of Paradise. Nor is it always possible to distinguish between the presence of the Universal Father and the actions of his eternal co-ordinates and agencies, so perfectly do they fulfill all the infinite requirements of his unchanging purpose. But not so with the personality circuit and the Adjusters; here God acts uniquely, directly, and exclusively.
3:1.6 (45.4) 神的全在實際上是他無限本質的一部分；神靈不受空間的阻礙。神只在天堂上及中央宇宙中可識別地臨在。因此，他並不明顯地臨在於圍繞著哈沃納的造物中，因為神限制其直接和實際臨在，以彰顯時空宇宙之協同造物者及支配者的主權和神性特權。因此神性臨在的概念必須顧及廣泛的顯現模式和管道，包括永恆之子、無限之靈和天堂島的臨在迴路。要區分萬有之父的臨在與他永恆協同者及代理者的行動也並非總是可能，他們如此完美地滿足了他不變意圖的所有無限需求。但對於人格迴路和調整者則並非如此；在這裡，神以獨特、直接和專有的方式行動。
3:1.7 (45.5) The Universal Controller is potentially present in the gravity circuits of the Isle of Paradise in all parts of the universe at all times and in the same degree, in accordance with the mass, in response to the physical demands for this presence, and because of the inherent nature of all creation which causes all things to adhere and consist in him. Likewise is the First Source and Center potentially present in the Unqualified Absolute, the repository of the uncreated universes of the eternal future. God thus potentially pervades the physical universes of the past, present, and future. He is the primordial foundation of the coherence of the so-called material creation. This nonspiritual Deity potential becomes actual here and there throughout the level of physical existences by the inexplicable intrusion of some one of his exclusive agencies upon the stage of universe action.
3:1.7 (45.5) 萬有控制者（Universal Controller）潛在地臨在於天堂島之引力迴路中，以相同程度一直在宇宙的所有部分中，依照質量、對這種臨在的物理要求的反應，以及因為導致萬物依附並存在於他的所有造物之固有本質。同樣地，第一本源與中心潛在地臨在於無限定絕對源（Unqualified Absolute）——永恆未來之尚未受造宇宙的寶庫——中。由此，神潛在地遍及過去、現在和未來的物質宇宙。他是所謂物質造物之凝聚的原初基礎。這種無靈性的神靈潛能，在整個物質存在的層次上處處成為現實，是透過他某一個專屬代理者，以難以理解方式介入到宇宙行動舞臺上。
3:1.8 (45.6) The mind presence of God is correlated with the absolute mind of the Conjoint Actor, the Infinite Spirit, but in the finite creations it is better discerned in the everywhere functioning of the cosmic mind of the Paradise Master Spirits. Just as the First Source and Center is potentially present in the mind circuits of the Conjoint Actor, so is he potentially present in the tensions of the Universal Absolute. But mind of the human order is a bestowal of the Daughters of the Conjoint Actor, the Divine Ministers of the evolving universes.
3:1.8 (45.6) 神之心智臨在與聯合行動者——無限之靈——之絕對心智相關，但在有限造物中，它更容易在天堂主靈（Paradise Master Spirits）之宇宙心智的遍在運作中被識別。正如第一本源與中心潛在地臨在於聯合行動者之心智迴路中一樣，他也潛在地臨在於萬有絕對源（Universal Absolute）的張力之中。但人類層級的心智是由聯合行動者之女（Daughters of the Conjoint Actor）——演化中宇宙的神性職司（Divine Ministers）——所賜與。
3:1.9 (46.1) The everywhere-present spirit of the Universal Father is co-ordinated with the function of the universal spirit presence of the Eternal Son and the everlasting divine potential of the Deity Absolute. But neither the spiritual activity of the Eternal Son and his Paradise Sons nor the mind bestowals of the Infinite Spirit seem to exclude the direct action of the Thought Adjusters, the indwelling fragments of God, in the hearts of his creature children.
3:1.9 (46.1) 萬有之父無所不在的靈，與永恆之子之宇宙靈性臨在和神靈絕對源（Deity Absolute）之永久神性潛能的運作相互協調。但無論永恆之子及其天堂聖子的靈性活動，或是無限之靈的心智贈與，似乎都無法排除思想調整者——神之內住片段——在其受造物子女心中的直接行動。
3:1.10 (46.2) Concerning God’s presence in a planet, system, constellation, or a universe, the degree of such presence in any creational unit is a measure of the degree of the evolving presence of the Supreme Being: It is determined by the en masse recognition of God and loyalty to him on the part of the vast universe organization, running down to the systems and planets themselves. Therefore it is sometimes with the hope of conserving and safeguarding these phases of God’s precious presence that, when some planets (or even systems) have plunged far into spiritual darkness, they are in a certain sense quarantined, or partially isolated from intercourse with the larger units of creation. And all this, as it operates on Urantia, is a spiritually defensive reaction of the majority of the worlds to save themselves, as far as possible, from suffering the isolating consequences of the alienating acts of a headstrong, wicked, and rebellious minority.
3:1.10 (46.2) 關於神在行星、系統、星座或是宇宙中的臨在，這種在任何造物單元中的臨在程度，是對至高存在者之演化中臨在程度的度量：它取決於延伸到系統和行星本身的龐大宇宙組織， 所表現出對神的集體認識以及對他的忠誠度。因此，有時為了保存和守護這些神的珍貴臨在階段，當某些行星（甚至系統）已深陷靈性黑暗時，他們在某種意義上與較大單位造物的交流隔離或是部分隔絕。所有這一切，正如在玉苒廈上運作的，是大多數世界的靈性防禦反應，為了盡可能拯救自己免於因固執，邪惡和叛逆的少數之背離行為而遭受被孤立的後果。
3:1.11 (46.3) While the Father parentally encircuits all his sons—all personalities—his influence in them is limited by the remoteness of their origin from the Second and the Third Persons of Deity and augmented as their destiny attainment nears such levels. The fact of God’s presence in creature minds is determined by whether or not they are indwelt by Father fragments, such as the Mystery Monitors, but his effective presence is determined by the degree of co-operation accorded these indwelling Adjusters by the minds of their sojourn.
3:1.11 (46.3) 雖然上父像父親般地環繞著所有他的孩子——所有的人格——他在他們身上的影響受限於他們的起源與神靈之第二和第三位格的遙遠距離，並隨他們的天命達成接近這樣的層級而增強。神在受造物心智中臨在的事實，取決於他們是否被如神秘告誡者的上父片段所內住，但他的有效臨在，則取決於他們旅居的心智給予這些內住調整者的合作程度。
3:1.12 (46.4) The fluctuations of the Father’s presence are not due to the changeableness of God. The Father does not retire in seclusion because he has been slighted; his affections are not alienated because of the creature’s wrongdoing. Rather, having been endowed with the power of choice (concerning Himself), his children, in the exercise of that choice, directly determine the degree and limitations of the Father’s divine influence in their own hearts and souls. The Father has freely bestowed himself upon us without limit and without favor. He is no respecter of persons, planets, systems, or universes. In the sectors of time he confers differential honor only on the Paradise personalities of God the Sevenfold, the co-ordinate creators of the finite universes.
3:1.12 (46.4) 上父臨在的波動並非由於神的易變性。上父不會因受輕視而退隱；他的感情不會因受造物的錯誤行為而轉移。相反地，由於他的子女已被賦予選擇（關於「他自己」）的能力，他們在行使這種選擇時，直接決定了上父在他們內心和靈魂中的神性影響之程度與限制。上父無限制且無偏愛地將他自己慷慨地賜予我們。他對所有人格體、行星、系統和宇宙都一視同仁。在時間扇區中，他只授予七重神（God the Sevenfold）之天堂人格——有限宇宙的協同造物者們——獨特的榮譽。
2. God’s Infinite Power
3:2.1 (46.5) All the universes know that “the Lord God omnipotent reigns.” The affairs of this world and other worlds are divinely supervised. “He does according to his will in the army of heaven and among the inhabitants of the earth.” It is eternally true, “there is no power but of God.”
3:2.1 (46.5) 所有的宇宙都知道「全能的上主神在統治。」這個世界及其它世界的事務是受到神性的監督。「無論是在天上軍團中還是在地上居民中，他都按照他的旨意行事。」這是永恆的真理：「一切權能都屬於神。」
3:2.2 (46.6) Within the bounds of that which is consistent with the divine nature, it is literally true that “with God all things are possible.” The long-drawn-out evolutionary processes of peoples, planets, and universes are under the perfect control of the universe creators and administrators and unfold in accordance with the eternal purpose of the Universal Father, proceeding in harmony and order and in keeping with the all-wise plan of God. There is only one lawgiver. He upholds the worlds in space and swings the universes around the endless circle of the eternal circuit.
3:2.2 (46.6) 在符合神性本質的範圍內，「在神凡事皆能」是真實不虛的。民族，行星和宇宙漫長的演化過程，都在宇宙造物者及管理者完美控制之下，並依照萬有之父的永恆意圖而展開，在和諧有序且符合神之全然-智慧的（all-wise）計畫中進行著。只有一個立法者。他支撐著空間中的世界，並使眾宇宙圍繞著永恆迴路的無盡之圈旋轉。
3:2.3 (47.1) Of all the divine attributes, his omnipotence, especially as it prevails in the material universe, is the best understood. Viewed as an unspiritual phenomenon, God is energy. This declaration of physical fact is predicated on the incomprehensible truth that the First Source and Center is the primal cause of the universal physical phenomena of all space. From this divine activity all physical energy and other material manifestations are derived. Light, that is, light without heat, is another of the nonspiritual manifestations of the Deities. And there is still another form of nonspiritual energy which is virtually unknown on Urantia; it is as yet unrecognized.
3:2.3 (47.1) 在所有神性屬性中，他的全能是最容易理解的，尤其是當它遍及物質宇宙之中。從非靈性現象的角度來看，神是能量。這物理事實的宣告，是基於那難以理解的真理，即第一本源與中心是所有空間普遍物理現象的原初之因。所有物理能量及其它物質顯現都從這神性活動衍生而來。光，也就是不帶熱量的光，是神靈的另一種非靈性顯現。還有另一種在玉苒廈上幾乎未知的非靈性能量形式；迄今仍未被識別。
3:2.4 (47.2) God controls all power; he has made “a way for the lightning”; he has ordained the circuits of all energy. He has decreed the time and manner of the manifestation of all forms of energy-matter. And all these things are held forever in his everlasting grasp—in the gravitational control centering on nether Paradise. The light and energy of the eternal God thus swing on forever around his majestic circuit, the endless but orderly procession of the starry hosts composing the universe of universes. All creation circles eternally around the Paradise-Personality center of all things and beings.
3:2.4 (47.2) 神掌管一切力量；他已「為閃電定道路」；他已制定所有能量迴路；他已頒佈所有形式的能量-物質（energy-matter）顯現的時間和方式。這一切事物永遠維持在他的永恆掌握中——在集中於下天堂的引力控制中。永恆的神之光與能量，由此永遠圍繞著他壯麗的迴路旋轉，這迴路即是那構成由眾宇宙所組成的宇宙之無盡而有序的繁星群隊伍。所有造物皆永恆地圍繞著萬物眾生之天堂-人格（Paradise-Personality）中心運轉。
3:2.5 (47.3) The omnipotence of the Father pertains to the everywhere dominance of the absolute level, whereon the three energies, material, mindal, and spiritual, are indistinguishable in close proximity to him—the Source of all things. Creature mind, being neither Paradise monota nor Paradise spirit, is not directly responsive to the Universal Father. God adjusts with the mind of imperfection—with Urantia mortals through the Thought Adjusters.
3:2.5 (47.3) 上父的全能與絕對層次之無所不在的主導有關，在那層次上，物質、心智和靈性三種能量在靠近他——萬物之「源頭」——時是無法區分的。受造物心智，既非天堂單一能，也不是天堂靈，它並不直接對萬有之父做出反應。神與不完美的心智相調和——與玉苒廈凡人相調和則是透過思想調整者。
3:2.6 (47.4) The Universal Father is not a transient force, a shifting power, or a fluctuating energy. The power and wisdom of the Father are wholly adequate to cope with any and all universe exigencies. As the emergencies of human experience arise, he has foreseen them all, and therefore he does not react to the affairs of the universe in a detached way but rather in accordance with the dictates of eternal wisdom and in consonance with the mandates of infinite judgment. Regardless of appearances, the power of God is not functioning in the universe as a blind force.
3:2.6 (47.4) 萬有之父並非一種暫時力，一種變化的力量，或一種波動的能量。上父的權能與智慧完全足以應付任何一切宇宙的危急。當人類經歷的緊急情況出現時，他已預見了這一切，因此，他並非是以漠然的方式對宇宙事務做出反應，而是依照永恆智慧的支配，並符合無限判決的指令。無論表象是什麽，神的權能並非作為盲目的力在宇宙中運作。
3:2.7 (47.5) Situations do arise in which it appears that emergency rulings have been made, that natural laws have been suspended, that misadaptations have been recognized, and that an effort is being made to rectify the situation; but such is not the case. Such concepts of God have their origin in the limited range of your viewpoint, in the finiteness of your comprehension, and in the circumscribed scope of your survey; such misunderstanding of God is due to the profound ignorance you enjoy regarding the existence of the higher laws of the realm, the magnitude of the Father’s character, the infinity of his attributes, and the fact of his free-willness.
3:2.7 (47.5) 的確有些情況下，看似已經做出緊急裁決、已暫停自然法則、已承認適應不良並且正在努力改正這情況；但這並非事實。這樣一種對神的概念，源自於你們觀點的有限範圍，你們理解力的有限性和你們審視的侷限範疇；這種對神的誤解，是因爲關於該領域更高律法的存在、上父品格的偉大、他屬性的無限以及他自由意志的事實，你們享受著對於它們的全然無知。
3:2.8 (47.6) The planetary creatures of God’s spirit indwelling, scattered hither and yon throughout the universes of space, are so nearly infinite in number and order, their intellects are so diverse, their minds are so limited and sometimes so gross, their vision is so curtailed and localized, that it is almost impossible to formulate generalizations of law adequately expressive of the Father’s infinite attributes and at the same time to any degree comprehensible to these created intelligences. Therefore, to you the creature, many of the acts of the all-powerful Creator seem to be arbitrary, detached, and not infrequently heartless and cruel. But again I assure you that this is not true. God’s doings are all purposeful, intelligent, wise, kind, and eternally considerate of the best good, not always of an individual being, an individual race, an individual planet, or even an individual universe; but they are for the welfare and best good of all concerned, from the lowest to the highest. In the epochs of time the welfare of the part may sometimes appear to differ from the welfare of the whole; in the circle of eternity such apparent differences are nonexistent.
3:2.8 (47.6) 神的靈所內駐的行星受造物，散佈在整個宇宙空間的各個角落，他們的數量和類別是如此幾乎無限，它們的智力是如此不同，他們的心智是如此受限且有時是如此粗糙，它們的視野是如此短淺和局限，以至幾乎無法制定一種律法通則，既能充分表達上父無限屬性，而同時又能讓這些受造智能達到任何程度的理解。因此，對你們受造物而言，全然-權能造物主的許多行動似乎是任意的、疏離的，且常常是殘酷無情的。但我再次向你保證，這不是真的。神的行為都是有目的的、智能的、智慧的、仁慈的，且永遠顧及最佳利益，並不總是考慮個別存有，個別種族，個別星球，甚至個別宇宙；它們是為了從最低到最高所有相關者的福祉和最佳利益。在時間的紀元中，部分的福祉可能有時看似不同於整體的福祉；但在永恆之圈裡，這種表面的差異並不存在。
3:2.9 (48.1) We are all a part of the family of God, and we must therefore sometimes share in the family discipline. Many of the acts of God which so disturb and confuse us are the result of the decisions and final rulings of all-wisdom, empowering the Conjoint Actor to execute the choosing of the infallible will of the infinite mind, to enforce the decisions of the personality of perfection, whose survey, vision, and solicitude embrace the highest and eternal welfare of all his vast and far-flung creation.
3:2.9 (48.1) 我們都是神之家庭的一部分，因此我們有時必須分擔家庭紀律。許多使我們感到不安和困惑的神的行動，是全然-智慧（all-wisdom）的決定和最終裁定的結果，授權聯合行動者去執行無限心智永無過失意志的選擇，去實行完美人格的決定，他的審視、遠見與關懷環抱著其廣大浩瀚造物的最高和永恆福祉。
3:2.10 (48.2) Thus it is that your detached, sectional, finite, gross, and highly materialistic viewpoint and the limitations inherent in the nature of your being constitute such a handicap that you are unable to see, comprehend, or know the wisdom and kindness of many of the divine acts which to you seem fraught with such crushing cruelty, and which seem to be characterized by such utter indifference to the comfort and welfare, to the planetary happiness and personal prosperity, of your fellow creatures. It is because of the limits of human vision, it is because of your circumscribed understanding and finite comprehension, that you misunderstand the motives, and pervert the purposes, of God. But many things occur on the evolutionary worlds which are not the personal doings of the Universal Father.
3:2.10 (48.2) 因此，你們疏離的、片面的、有限的、粗糙的、高度唯物主義的觀點，以及你們存有的本質中所固有的局限性，構成了這樣的一種障礙，以至於你們無法看見、理解和知曉許多神性行動的智慧與仁慈，這些行動在你們看來似乎充滿令人無法承受的殘酷，而且似乎具有對你們同胞受造物的慰藉和福祉、對行星的幸福和個人的興盛完全漠不關心的特徵。正是因為人類視野的限制，正是因為你們侷限的理解和有限的領悟，使你們誤解了神的動機，扭曲了神的意圖。但是，許多發生在演化世界上的事情，並不是萬有之父的親自行爲。
3:2.11 (48.3) The divine omnipotence is perfectly co-ordinated with the other attributes of the personality of God. The power of God is, ordinarily, only limited in its universe spiritual manifestation by three conditions or situations:
3:2.11 (48.3) 神的全能性與神之人格的其它屬性完美地協調。神之權能在其宇宙的靈性顯現上，通常只受到三個條件或情況所限制：
3:2.12 (48.4) 1. By the nature of God, especially by his infinite love, by truth, beauty, and goodness.
3:2.12 (48.4) 1. 受到神之本質，尤其是受到他無限的愛、真、美和善的限制。
3:2.13 (48.5) 2. By the will of God, by his mercy ministry and fatherly relationship with the personalities of the universe.
3:2.13 (48.5) 2. 受到神之旨意，受到他的恩慈侍奉以及與宇宙人格的父親般關係的限制。
3:2.14 (48.6) 3. By the law of God, by the righteousness and justice of the eternal Paradise Trinity.
3:2.14 (48.6) 3. 受到神之律法，受永恆天堂三位一體的正義與公正的限制。
3:2.15 (48.7) God is unlimited in power, divine in nature, final in will, infinite in attributes, eternal in wisdom, and absolute in reality. But all these characteristics of the Universal Father are unified in Deity and universally expressed in the Paradise Trinity and in the divine Sons of the Trinity. Otherwise, outside of Paradise and the central universe of Havona, everything pertaining to God is limited by the evolutionary presence of the Supreme, conditioned by the eventuating presence of the Ultimate, and co-ordinated by the three existential Absolutes—Deity, Universal, and Unqualified. And God’s presence is thus limited because such is the will of God.
3:2.15 (48.7) 神在權能是無限制的，在本質上是神聖的，在旨意上是終極的，在屬性上是無限的，在智慧上是永恆的，以及在實相上絕對的。但是萬有之父的所有這些特性在神靈上是統一的，並在天堂三位一體和三位一體之神性聖子身上得以普遍表達。否則，在天堂和哈沃納的中央宇宙以外，關於神的一切都受到至高者之演化存在所限制，受到終極者之終歸存在所制約，並受到三個本然（existential）絕對者——神靈絕對、萬有性絕對和無限定絕對——所協調。而因為這種神的旨意，神的臨在因此而受到限制。
3:3.1 (48.8) “God knows all things.” The divine mind is conscious of, and conversant with, the thought of all creation. His knowledge of events is universal and perfect. The divine entities going out from him are a part of him; he who “balances the clouds” is also “perfect in knowledge.” “The eyes of the Lord are in every place.” Said your great teacher of the insignificant sparrow, “One of them shall not fall to the ground without my Father’s knowledge,” and also, “The very hairs of your head are numbered.” “He tells the number of the stars; he calls them all by their names.”
3:3.1 (48.8) 「神知曉一切。」神性心智意識到並且熟悉所有造物的想法。他對事件的知識是普遍且完美的。從他那裡出去的神性實體是他的一部分；那位「使雲彩懸浮的」，也是「知識完備的。」 「上主的眼目無處不在。」你們偉大的導師論及微不足道的麻雀時說道，「沒有我父的知悉，一隻也不會掉在地上。」也說道，「你頭上的每一根頭髮都被數過了。」「他數點星辰的數目；他一一稱它們的名。」
3:3.2 (49.1) The Universal Father is the only personality in all the universe who does actually know the number of the stars and planets of space. All the worlds of every universe are constantly within the consciousness of God. He also says: “I have surely seen the affliction of my people, I have heard their cry, and I know their sorrows.” For “the Lord looks from heaven; he beholds all the sons of men; from the place of his habitation he looks upon all the inhabitants of the earth.” Every creature child may truly say: “He knows the way I take, and when he has tried me, I shall come forth as gold.” “God knows our downsittings and our uprisings; he understands our thoughts afar off and is acquainted with all our ways.” “All things are naked and open to the eyes of him with whom we have to do.” And it should be a real comfort to every human being to understand that “he knows your frame; he remembers that you are dust.” Jesus, speaking of the living God, said, “Your Father knows what you have need of even before you ask him.”
3:3.2 (49.1) 萬有之父是所有宇宙中唯一確實真正地知道空間中星辰和行星數目的人格。每個宇宙的所有世界都持續存在於神的意識之中。他也說道：「我確實已看見我人民的苦難，已聽見他們的呼求，我懂得他們的憂傷。」 因爲「上主從天上看；他注視著所有人之子；從他居住之處，他看顧著地上所有的居民。」 每一個受造物子女都可以確切地說：「他知道我所走的路。他試煉我後，我必如精金而出。」「神知道我們的一起一坐；他遙知我們的想法，且熟識一切我們所行。」 「在我們必須向他交待的那位眼裡，萬物都是赤裸公開的。」 每個人類存有都應該因理解「他知道你們的結構；他記得你們是塵土。」而感到真正的安慰。耶穌在談到永活之神時說：「你們的父甚至在你們告求他之前，就知道你們的需要。」
3:3.3 (49.2) God is possessed of unlimited power to know all things; his consciousness is universal. His personal circuit encompasses all personalities, and his knowledge of even the lowly creatures is supplemented indirectly through the descending series of divine Sons and directly through the indwelling Thought Adjusters. And furthermore, the Infinite Spirit is all the time everywhere present.
3:3.3 (49.2) 神擁有知曉所有事情的無限制權能；他的意識是普遍的。他的人格迴路圍繞著所有人格，他對於即便是低等受造物的知識，是間接透過沉降的神性聖子系列，以及直接透過內住思想調整者而補足。此外，無限之靈始終無處不在。
3:3.4 (49.3) We are not wholly certain as to whether or not God chooses to foreknow events of sin. But even if God should foreknow the freewill acts of his children, such foreknowledge does not in the least abrogate their freedom. One thing is certain: God is never subjected to surprise.
3:3.4 (49.3) 對於神是否選擇預知罪惡事件，我們並不完全確定。但是，即使神真的預知他孩子的自由意志行爲，這種預知也絲毫不會廢除他們的自由。有一件事是確定的：神從不感到驚訝。
3:3.5 (49.4) Omnipotence does not imply the power to do the nondoable, the ungodlike act. Neither does omniscience imply the knowing of the unknowable. But such statements can hardly be made comprehensible to the finite mind. The creature can hardly understand the range and limitations of the will of the Creator.
3:3.5 (49.4) 全能並不意味著行不可行──非神般的行為──的權能。全知也並不意味著知不可知。但這樣的陳述幾乎無法使有限心智理解。受造物幾乎無法理解造物主旨意的範圍和限度。
4. God’s Limitlessness
3:4.1 (49.5) The successive bestowal of himself upon the universes as they are brought into being in no wise lessens the potential of power or the store of wisdom as they continue to reside and repose in the central personality of Deity. In potential of force, wisdom, and love, the Father has never lessened aught of his possession nor become divested of any attribute of his glorious personality as the result of the unstinted bestowal of himself upon the Paradise Sons, upon his subordinate creations, and upon the manifold creatures thereof.
3:4.1 (49.5) 當宇宙被創造出來時，將自身相繼賜與給這些宇宙，這絲毫不減少其權能之潛勢或智慧之儲存，因為它們持續存在並憩息於神靈的中央人格中。在力、智慧和愛的潛能上，上父從不會因他對天堂聖子、對其從屬造物，以及對從屬造物的多重受造物之不吝賜與，而減少他所擁有的任何事物，也不會失去他榮耀人格的任一屬性。
3:4.2 (49.6) The creation of every new universe calls for a new adjustment of gravity; but even if creation should continue indefinitely, eternally, even to infinity, so that eventually the material creation would exist without limitations, still the power of control and co-ordination reposing in the Isle of Paradise would be found equal to, and adequate for, the mastery, control, and co-ordination of such an infinite universe. And subsequent to this bestowal of limitless force and power upon a boundless universe, the Infinite would still be surcharged with the same degree of force and energy; the Unqualified Absolute would still be undiminished; God would still possess the same infinite potential, just as if force, energy, and power had never been poured forth for the endowment of universe upon universe.
3:4.2 (49.6) 每個新宇宙的創造都需要引力的重新調整；但即使是創造無限期地、永恆地繼續下去、甚至直到無限，以至於最終物質造物將無限制地存在，座落於天堂島的控制和協調之權能仍將勝任，並滿足對這樣一種無限宇宙的掌握、控制和協調。而在這種對無邊宇宙無限制的力和力量贈與之後，無限者仍將盈溢著相同程度的力與能量；無限定絕對將仍未衰減；神仍將擁有同樣的無限潛能，彷彿力、能量和力量從未傾注在對一個又一個宇宙的贈與上。
3:4.3 (50.1) And so with wisdom: The fact that mind is so freely distributed to the thinking of the realms in no wise impoverishes the central source of divine wisdom. As the universes multiply, and beings of the realms increase in number to the limits of comprehension, if mind continues without end to be bestowed upon these beings of high and low estate, still will God’s central personality continue to embrace the same eternal, infinite, and all-wise mind.
3:4.3 (50.1) 智慧也是如此：心智被如此慷慨地分配各該領域的思維這一事實，絕不會耗盡神性智慧的中央源頭。隨著宇宙的增加，各領域的存有在數量上增到理解的極限，若心智繼續無止境地被贈與到這些高階和低階的存有，神的中央人格仍將繼續包括那同樣永恆、無限和全然-智慧的心智。
3:4.4 (50.2) The fact that he sends forth spirit messengers from himself to indwell the men and women of your world and other worlds in no wise lessens his ability to function as a divine and all-powerful spirit personality; and there is absolutely no limit to the extent or number of such spirit Monitors which he can and may send out. This giving of himself to his creatures creates a boundless, almost inconceivable future possibility of progressive and successive existences for these divinely endowed mortals. And this prodigal distribution of himself as these ministering spirit entities in no manner diminishes the wisdom and perfection of truth and knowledge which repose in the person of the all-wise, all-knowing, and all-powerful Father.
3:4.4 (50.2) 他從自身派出靈性使者來內住於你們世界及其它世界的男男女女中的這一事實，並不會削減他作為一個神性且全然-權能的靈性人格運作的能力；而對於他可以或可能派遣出的這種靈性告誡者的範圍和數量，也絕對沒有限制。這種將自身賜予他的受造物，為這些受神性贈與的凡人之進展和後繼存在，創造了一種無窮的，幾乎無法想像的未來可能性。而這種將他自己作為這些侍奉靈性實體的極其慷慨分配，絕不會減少憩息在全然-智慧的、全然-知曉的和全然-權能的上父位格中的真理和知識之智慧和完美。
3:4.5 (50.3) To the mortals of time there is a future, but God inhabits eternity. Even though I hail from near the very abiding place of Deity, I cannot presume to speak with perfection of understanding concerning the infinity of many of the divine attributes. Infinity of mind alone can fully comprehend infinity of existence and eternity of action.
3:4.5 (50.3) 對於時間性凡人而言，存在著未來，但神居住於永恆之中。儘管我來自靠近那神靈居住之處，也無法妄言自己對許多神性屬性之無限有著完美的理解。只有心智之無限，才能全面理解存在之無限和行動之永恆。
3:4.6 (50.4) Mortal man cannot possibly know the infinitude of the heavenly Father. Finite mind cannot think through such an absolute truth or fact. But this same finite human being can actually feel—literally experience—the full and undiminished impact of such an infinite Father’s LOVE. Such a love can be truly experienced, albeit while quality of experience is unlimited, quantity of such an experience is strictly limited by the human capacity for spiritual receptivity and by the associated capacity to love the Father in return.
3:4.6 (50.4) 凡人不可能認識天父的無限性。有限的心智無法想通這樣一種絕對的真理或事實。但這同樣有限的人類存有，能實際感受——如實地體驗——這樣一位無限上父的「愛」所帶來的完全且未衰減的作用。這樣的愛可以被真實地體驗，儘管這種體驗的品質是無限制的，但這種體驗的數量卻嚴格地受到人類的靈性接受能力，和以愛回報上父的相關能力所限制。
3:4.7 (50.5) Finite appreciation of infinite qualities far transcends the logically limited capacities of the creature because of the fact that mortal man is made in the image of God—there lives within him a fragment of infinity. Therefore man’s nearest and dearest approach to God is by and through love, for God is love. And all of such a unique relationship is an actual experience in cosmic sociology, the Creator-creature relationship—the Father-child affection.
3:4.7 (50.5) 對無限品質的有限領會，遠遠超越了受造物在邏輯上受限制的能力，這是因為凡人是以神的形象——內住於他的無限之片段——所造的。因此，人最接近的且最親密的靠近神的方式是透過愛、經由愛，因為神就是愛。而所有這種獨特的關係是宇宙社會學中的實際體驗，即造物主-受造物（Creator-creature）的關係——上父-子女（Father-child）的情感。
5. The Father’s Supreme Rule
3:5.1 (50.6) In his contact with the post-Havona creations, the Universal Father does not exercise his infinite power and final authority by direct transmittal but rather through his Sons and their subordinate personalities. And God does all this of his own free will. Any and all powers delegated, if occasion should arise, if it should become the choice of the divine mind, could be exercised direct; but, as a rule, such action only takes place as a result of the failure of the delegated personality to fulfill the divine trust. At such times and in the face of such default and within the limits of the reservation of divine power and potential, the Father does act independently and in accordance with the mandates of his own choice; and that choice is always one of unfailing perfection and infinite wisdom.
3:5.1 (50.6) 在萬有之父與後哈沃納（post-Havona）造物的接觸中，他並非透過直接傳達來行使他的無限權能和最終職權，而是透過他的聖子們和他們的從屬人格。而且神做這一切是出於他自己的自由意志。如果時機出現，如果該時機應成為神性心智的選擇，任何一切委託的權能都可被直接行使；但是，一般來說，這種行動只有在受委託的人格未能履行神性託付時才會發生。在這種時候和面對這樣的違約，並且在神性權能和潛能的保留範圍內，上父確實獨立行動，並依照他自己選擇的指令行事；而那選擇永遠是充滿無瑕的完美與無限的智慧。
3:5.2 (51.1) The Father rules through his Sons; on down through the universe organization there is an unbroken chain of rulers ending with the Planetary Princes, who direct the destinies of the evolutionary spheres of the Father’s vast domains. It is no mere poetic expression that exclaims: “The earth is the Lord’s and the fullness thereof.” “He removes kings and sets up kings.” “The Most Highs rule in the kingdoms of men.”
3:5.2 (51.1) 上父透過他的聖子們進行支配；在向下貫穿宇宙組織中，有一條以行星王子（Planetary Princes）為終點的不間斷支配者鏈，行星君王主管著上父浩瀚領域之演化星球的天命。驚呼：「地和其中所充滿的，都屬於上主。」 「他廢黜君王，且立定新王。」 「至高者在人的國度掌權。」並非是單純的詩意表達。
3:5.3 (51.2) In the affairs of men’s hearts the Universal Father may not always have his way; but in the conduct and destiny of a planet the divine plan prevails; the eternal purpose of wisdom and love triumphs.
3:5.3 (51.2) 在人心的事務上，萬有之父可能無法總是依其所願；但在一個行星的行為和天命上，神性計劃必定盛行；智慧和愛的永恆意圖必然獲勝。
3:5.4 (51.3) Said Jesus: “My Father, who gave them to me, is greater than all; and no one is able to pluck them out of my Father’s hand.” As you glimpse the manifold workings and view the staggering immensity of God’s well-nigh limitless creation, you may falter in your concept of his primacy, but you should not fail to accept him as securely and everlastingly enthroned at the Paradise center of all things and as the beneficent Father of all intelligent beings. There is but “one God and Father of all, who is above all and in all,” “and he is before all things, and in him all things consist.”
3:5.4 (51.3) 耶穌說：「我父把它們賜給我，他比萬有都大；沒有人能從我父手裏把它們奪去。」當你瞥見神近乎無限制造物的多重運作，並看到其驚人浩瀚，你可能會在對他的首要性概念上有所動搖，但你不應該不接受他安穩且永恆地坐鎮在萬物之天堂中心的寶座上，並作為所有智能存有的慈善上父。只有「一位神，萬有的父，超越萬有，在萬有之中。」「他在萬物之先，萬物都靠他而立。」
3:5.5 (51.4) The uncertainties of life and the vicissitudes of existence do not in any manner contradict the concept of the universal sovereignty of God. All evolutionary creature life is beset by certain inevitabilities. Consider the following:
3:5.5 (51.4) 生命的無常和世事的變遷與神之遍在主權的概念沒有任何抵觸。所有進化受造物生命都受到某些必然性的困擾。請考慮以下幾點：
3:5.6 (51.5) 1. Is courage—strength of character—desirable? Then must man be reared in an environment which necessitates grappling with hardships and reacting to disappointments.
3:5.6 (51.5) 1. 勇氣——品格的力量——是值得追求的嗎？那麽人就必須在一個需要與困難搏鬥並對失望做出反應的環境中長大。
3:5.7 (51.6) 2. Is altruism—service of one’s fellows—desirable? Then must life experience provide for encountering situations of social inequality.
3:5.7 (51.6) 2. 利他——服務同胞——是值得追求的嗎？那麽生命經歷就必須為遭遇社會不平等的情況做準備。
3:5.8 (51.7) 3. Is hope—the grandeur of trust—desirable? Then human existence must constantly be confronted with insecurities and recurrent uncertainties.
3:5.8 (51.7) 3. 希望——信任的偉大——是值得追求的嗎？那麽人類生存就必須不斷面對不安全感和反覆出現的不確定性。
3:5.9 (51.8) 4. Is faith—the supreme assertion of human thought—desirable? Then must the mind of man find itself in that troublesome predicament where it ever knows less than it can believe.
3:5.9 (51.8) 4. 信仰——人類思想的至高主張——是值得追求的嗎？那麽人的心智就必須發現自己處於那它所知道的永遠少於它所相信的困惱處境。
3:5.10 (51.9) 5. Is the love of truth and the willingness to go wherever it leads, desirable? Then must man grow up in a world where error is present and falsehood always possible.
3:5.10 (51.9) 5. 對真理的熱愛和走向其所引領的任何地方之意願，是值得追求的嗎？那麽人就必須在一個錯誤是存在的和謊言總是可能的世界中成長。
3:5.11 (51.10) 6. Is idealism—the approaching concept of the divine—desirable? Then must man struggle in an environment of relative goodness and beauty, surroundings stimulative of the irrepressible reach for better things.
3:5.11 (51.10) 6. 理想主義——接近神性的概念——是值得追求的嗎？那麽人就必須在一個相對的善與美的環境（激發對於更美好事物之不可抑制追求的周圍事物）中奮鬥。
3:5.12 (51.11) 7. Is loyalty—devotion to highest duty—desirable? Then must man carry on amid the possibilities of betrayal and desertion. The valor of devotion to duty consists in the implied danger of default.
3:5.12 (51.11) 7. 忠誠——對最高職責的奉獻——是值得追求的嗎？那麽人就必須在背叛和遺棄的可能性中堅持前行。對職責奉獻的英勇存在於違約的隱含危險中。
3:5.13 (51.12) 8. Is unselfishness—the spirit of self-forgetfulness—desirable? Then must mortal man live face to face with the incessant clamoring of an inescapable self for recognition and honor. Man could not dynamically choose the divine life if there were no self-life to forsake. Man could never lay saving hold on righteousness if there were no potential evil to exalt and differentiate the good by contrast.
3:5.13 (51.12) 8. 無私——忘我的精神——是值得追求的嗎？那麽凡人就必須直接面對無法逃避的自我為尋求認可和榮譽而不斷的喧嚷。如果沒有可供捨棄的自我生活，人就無法動態地選擇神性生活。如果沒有潛在的惡作為對比來提升和區分善，人將永遠無法緊握正義以得拯救。
3:5.14 (51.13) 9. Is pleasure—the satisfaction of happiness—desirable? Then must man live in a world where the alternative of pain and the likelihood of suffering are ever-present experiential possibilities.
3:5.14 (51.13) 9. 快樂——幸福的滿足——是值得追求的嗎？那麽人就必須生活在這樣一個世界，在這裡，痛苦的選擇和受苦的發生機會是始終存在的經驗性可能。
3:5.15 (52.1) Throughout the universe, every unit is regarded as a part of the whole. Survival of the part is dependent on co-operation with the plan and purpose of the whole, the wholehearted desire and perfect willingness to do the Father’s divine will. The only evolutionary world without error (the possibility of unwise judgment) would be a world without free intelligence. In the Havona universe there are a billion perfect worlds with their perfect inhabitants, but evolving man must be fallible if he is to be free. Free and inexperienced intelligence cannot possibly at first be uniformly wise. The possibility of mistaken judgment (evil) becomes sin only when the human will consciously endorses and knowingly embraces a deliberate immoral judgment.
3:5.15 (52.1) 在整個宇宙中，每個單元都被視爲整體的一部分。部分的續存取決於與整體計劃和目的——全心渴望和完美意願去履行父之神性旨意——的合作。唯一沒有錯誤（不明智判斷之可能性）的演化世界，將是一個沒有自由智能的世界。在哈沃納宇宙中，有十億個完美的世界及其完美的居民，但是，進化中的人必須是易犯錯的，如果他想要擁有自由。自由且無經驗的智能存有，不可能一開始就是一致地明智的。只有當人類意志有意識地贊同並故意地擁抱蓄意的不道德判斷時，錯誤判斷之可能性（邪惡）才會成為罪惡。
3:5.16 (52.2) The full appreciation of truth, beauty, and goodness is inherent in the perfection of the divine universe. The inhabitants of the Havona worlds do not require the potential of relative value levels as a choice stimulus; such perfect beings are able to identify and choose the good in the absence of all contrastive and thought-compelling moral situations. But all such perfect beings are, in moral nature and spiritual status, what they are by virtue of the fact of existence. They have experientially earned advancement only within their inherent status. Mortal man earns even his status as an ascension candidate by his own faith and hope. Everything divine which the human mind grasps and the human soul acquires is an experiential attainment; it is a reality of personal experience and is therefore a unique possession in contrast to the inherent goodness and righteousness of the inerrant personalities of Havona.
3:5.16 (52.2) 對真、美、善的充分欣賞是神性宇宙的完美中所固有的。哈沃納世界的居民不需要相對價值層次的潛能來作為選擇的刺激；這種完美的存有能夠在沒有任何對比和強迫思考的道德狀況下識別並選擇善。但所有此等完美存有，在道德本質與靈性地位上，其之所以如其所是，乃是因存在這一事實。他們已經透過經驗獲取進步，但僅在其固有地位之內。凡人甚至靠自己的信仰和希望，來贏得他作為揚升候選者的地位。人類心智所掌握和人類靈魂所獲得的一切神性事物，都是一種經驗性的成就；它是人格經驗的實相，因此與哈沃納無誤人格之固有的良善和正義形成對比，是一種獨特的擁有。
3:5.17 (52.3) The creatures of Havona are naturally brave, but they are not courageous in the human sense. They are innately kind and considerate, but hardly altruistic in the human way. They are expectant of a pleasant future, but not hopeful in the exquisite manner of the trusting mortal of the uncertain evolutionary spheres. They have faith in the stability of the universe, but they are utter strangers to that saving faith whereby mortal man climbs from the status of an animal up to the portals of Paradise. They love the truth, but they know nothing of its soul-saving qualities. They are idealists, but they were born that way; they are wholly ignorant of the ecstasy of becoming such by exhilarating choice. They are loyal, but they have never experienced the thrill of wholehearted and intelligent devotion to duty in the face of temptation to default. They are unselfish, but they never gained such levels of experience by the magnificent conquest of a belligerent self. They enjoy pleasure, but they do not comprehend the sweetness of the pleasure escape from the pain potential.
3:5.17 (52.3) 哈沃納的受造物是天性勇敢，但他們並不具有人類意義上的勇氣。他們天生和善體貼，但幾乎不是人類角度的利他。他們期待愉快的未來，但並不像在不確定演化領域中充滿信任的凡人那樣，以細膩而深刻的感受懷抱希望。他們對宇宙的穩定具有信心，但他們對那凡人從動物地位攀升到天堂之門所憑藉的拯救信仰完全陌生。他們熱愛真理，但對其拯救靈魂（soul-saving）的特性一無所知。他們是理想主義者，但他們生來如此；對於透過令人振奮的選擇而成為理想主義者的狂喜，他們完全不了解。他們是忠誠的，但他們從未體驗過在面對違約誘惑時，全心全意明智地忠於職守的激動。他們是無私的，但他們從未透過對好鬥自我的壯麗征服而獲得這種層次的體驗。他們享受快樂，但他們不理解從潛在的痛苦中逃脫所帶來快樂的甜蜜。
6. The Father’s Primacy
3:6.1 (52.4) With divine selflessness, consummate generosity, the Universal Father relinquishes authority and delegates power, but he is still primal; his hand is on the mighty lever of the circumstances of the universal realms; he has reserved all final decisions and unerringly wields the all-powerful veto scepter of his eternal purpose with unchallengeable authority over the welfare and destiny of the outstretched, whirling, and ever-circling creation.
3:6.1 (52.4) 懷著神聖的無私、無比的慷慨，萬有之父讓與職權並委派權能，但他仍是首要的；他的手握在宇宙領域中各種情況的強大槓桿上；他已保留所有的最終決定，並以對於擴張、旋轉和永遠環行造物的福祉和天命之不可挑戰權威，準確無誤地揮舞著其永恆意圖之全然-權能的否決權杖。
3:6.2 (52.5) The sovereignty of God is unlimited; it is the fundamental fact of all creation. The universe was not inevitable. The universe is not an accident, neither is it self-existent. The universe is a work of creation and is therefore wholly subject to the will of the Creator. The will of God is divine truth, living love; therefore are the perfecting creations of the evolutionary universes characterized by goodness—nearness to divinity; by potential evil—remoteness from divinity.
3:6.2 (52.5) 神的主權是不受限制的；這是所有創造的基本事實。宇宙並非必然存在的。宇宙既不是偶然，也不是自我存在的。宇宙是創造的成果，因此完全服從於造物主的旨意。神的旨意是神性真理，鮮活的愛；因此，演化宇宙之完美化中的造物，所具有的特性是善——接近神性；是潛在的惡——遠離神性。
3:6.3 (53.1) All religious philosophy, sooner or later, arrives at the concept of unified universe rule, of one God. Universe causes cannot be lower than universe effects. The source of the streams of universe life and of the cosmic mind must be above the levels of their manifestation. The human mind cannot be consistently explained in terms of the lower orders of existence. Man’s mind can be truly comprehended only by recognizing the reality of higher orders of thought and purposive will. Man as a moral being is inexplicable unless the reality of the Universal Father is acknowledged.
3:6.3 (53.1) 所有宗教哲學，遲早都會達到統一的宇宙支配的概念，即一神的概念。宇宙的因不能低於宇宙的果。宇宙生命和宇宙心智之流的源頭必須高於其顯現層次之上。人類心智無法僅就低等類別存有的角度而言來一致地解釋。只有認知到更高類別的思想和具目的意志之實相，才能真正理解人的心智。人作為一個道德存有是無法解釋的，除非承認萬有之父的真實性。
3:6.4 (53.2) The mechanistic philosopher professes to reject the idea of a universal and sovereign will, the very sovereign will whose activity in the elaboration of universe laws he so deeply reverences. What unintended homage the mechanist pays the law-Creator when he conceives such laws to be self-acting and self-explanatory!
3:6.4 (53.2) 機械論哲學家聲稱拒絕萬有及至高意志的觀念，然而，他如此深深敬畏的，正是這無上意志在制定宇宙律法中的活動。當機械論者認為這樣的定律是自我行動且不證自明的，他對律法造物主（law-Creator）表達了多麼無意的崇敬啊！
3:6.5 (53.3) It is a great blunder to humanize God, except in the concept of the indwelling Thought Adjuster, but even that is not so stupid as completely to mechanize the idea of the First Great Source and Center.
3:6.5 (53.3) 除了在內住思想調整者的概念外，將神人性化是一個巨大的錯誤，但即便如此，也比不上將第一本源與中心的觀念完全機械化那樣愚眛。
3:6.6 (53.4) Does the Paradise Father suffer? I do not know. The Creator Sons most certainly can and sometimes do, even as do mortals. The Eternal Son and the Infinite Spirit suffer in a modified sense. I think the Universal Father does, but I cannot understand how; perhaps through the personality circuit or through the individuality of the Thought Adjusters and other bestowals of his eternal nature. He has said of the mortal races, “In all your afflictions I am afflicted.” He unquestionably experiences a fatherly and sympathetic understanding; he may truly suffer, but I do not comprehend the nature thereof.
3:6.6 (53.4) 天堂父親會受苦嗎？我不知道。但造物聖子確實能夠，而且有時的確會受苦，甚至像凡人般地受苦。永恆之子和無限之靈在一種修改過的意義上受苦。我認為萬有之父會受苦，但我不理解是如何受苦的；也許是經由人格迴路，或是經由思想調整者和他永恆本質的其他贈與之個體。他曾對凡人種族說過：「在你們一切的苦難之中，我也同受苦難。」他毫無疑問地體驗著一種父愛般和同情的理解；他可能真的受苦，但我無法理解其本質。
3:6.7 (53.5) The infinite and eternal Ruler of the universe of universes is power, form, energy, process, pattern, principle, presence, and idealized reality. But he is more; he is personal; he exercises a sovereign will, experiences self-consciousness of divinity, executes the mandates of a creative mind, pursues the satisfaction of the realization of an eternal purpose, and manifests a Father’s love and affection for his universe children. And all these more personal traits of the Father can be better understood by observing them as they were revealed in the bestowal life of Michael, your Creator Son, while he was incarnated on Urantia.
3:6.7 (53.5) 由眾宇宙組成的宇宙之無限且永恆的「統治者」（Ruler），是力量、形式、能量、過程、模式、原則、臨在和理想化的實相。但他不僅如此；他是人格的；他行使至高意志，體驗神性的自我意識，執行創造性心智的指令，追求實現永恆意圖的滿足，體現上父對其宇宙子女的愛和深情。而所有這些上父更為人格的特質，可透過觀察它們在邁克爾——你們的造物聖子——曾化身在玉苒廈上時，在其贈與生命中的揭示而獲得更好的理解。
3:6.8 (53.6) God the Father loves men; God the Son serves men; God the Spirit inspires the children of the universe to the ever-ascending adventure of finding God the Father by the ways ordained by God the Sons through the ministry of the grace of God the Spirit.
3:6.8 (53.6) 上父神熱愛人；上子神服務人；上靈神激勵宇宙子女們，透過眾聖子神（God the Sons）所制定的道路，藉由上靈神的仁慈侍奉，去進行發現上父神的不斷揚升冒險。
3:6.9 (53.7) [Being the Divine Counselor assigned to the presentation of the revelation of the Universal Father, I have continued with this statement of the attributes of Deity.]
3:6.9 (53.7) [作爲受指派呈獻萬有之父啓示的神性參議者，我已繼續陳述了這神靈之屬性。]