기적 - 영혼과 신 사이에 드리워진 방해물
Revelations (특별)계시 (성경+예수)are the aberration of faith; they are an amusement that spoils simplicity in relation to God, that embarrasses the soul and makes it swerve 빗나감 from its directness in relation to God. They distract the soul and occupy it with other things than God.Special illuminations, auditions, prophecies and the rest are marks of weakness in a soul that cannot support the assaults of temptation or of anxiety about the future and God's judgment upon it.Prophecies are also marks of creaturely curiosity in a soul to whom God is indulgent and to whom, as a father to his importunate child, he gives a few trifling sweetmeats to satisfy its appetite.
J. J. Olier
In religion and theology, revelation is the revealing or disclosing of some form of truth or knowledge through communication with a deity or other supernatural entity or entities. Wikipedia
The slightest degree of sanctifying grace is superior to a miracle [?], which is supernatural only by reason of its cause, by its mode of production (quoad modum), not by its intimate reality; the life restored to a corpse is only the natural life, low indeed in comparison with that of grace.
R. Garrigou-Lagrange
Can you walk on water? You have done no better than a straw. Can you fly in the air? You have done no better than a bluebottle. Conquer your heart; then you may become somebody.
Ansari of Herat
THE abnormal bodily states, by which the immediate awareness of the divine Ground is often accompanied, are not, of course, essential parts of that experience. Many mystics, indeed, deplored such things as being signs, not of divine grace, but of the body's weakness. To levitate, to go into trance, to lose the use of one's senses—in De Condren's words, 298 299 this is 'to receive the effects of God and his holy communications in a very animal and carnal way.'
'One ounce of sanctifying grace,' he (St. Francois de Sales) used to say, 'is worth more than a hundredweight of those graces which theologians call "gratuitous," among which is the gift of miracles. It is possible to receive such gifts and yet to be in mortal sin; nor are they necessary to salvation.'
Jean Pierre Camus
1] The Sufis regard miracles as 'veils' intervening between the soul and God. The masters of Hindu spirituality urge their disciples to pay no attention to the siddhis, or psychic powers, which may come to them unsought, as a by-product of one-pointed contemplation. The cultivation of these powers, they warn, distracts the soul from Reality and sets up insurmountable obstacles in the way of enlightenment and deliverance.
2] A similar attitude is taken by the best Buddhist teachers, and in one of the Pali scriptures there is an anecdote recording the Buddha's own characteristically dry comment on a prodigious feat of levitation performed by one of his disciples. 'This,' he said, will not conduce to the conversion of the unconverted, nor to the advantage of the converted.' Then he went back to talking about deliverance.
3] Because they know nothing of spirituality and regard the material world and their hypotheses about it as supremely significant, rationalists are anxious to convince themselves and others that miracles do not and cannot happen.
3] Because they know nothing of spirituality and regard the material world and their hypotheses about it as supremely significant, rationalists are anxious to convince themselves and others that miracles do not and cannot happen.
4] Because they have had experience of the spiritual life and its by-products, the exponents of the Perennial Philosophy are convinced that miracles do happen, but regard them as things of little importance, and that mainly negative and anti-spiritual.
5] The miracles which at present are in greatest demand, and of which there is the steadiest supply, are those of psychic healing. In what circumstances and to what extent the power of psychic healing should be used has been clearly indicated in the Gospel: 'Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk?' 300
5] The miracles which at present are in greatest demand, and of which there is the steadiest supply, are those of psychic healing. In what circumstances and to what extent the power of psychic healing should be used has been clearly indicated in the Gospel: 'Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk?' 300
If one can 'forgive sins,' one can safely use the gift of healing.
But the forgiving of sins is possible, in its fullness, only to those who 'speak with authority,' in virtue of being selfless channels of the divine Spirit.
To these theocentric saints the ordinary, unregenerate human being reacts with a mixture of love and awe—longing to be close to them and yet constrained by their very holiness to say, 'Depart from me, for I am a sinful man.' Such holiness makes holy to the extent that the sins of those who approach it are forgiven and they are enabled to make a new start, to face the consequences of their past wrong-doings (for of course the consequences remain) in a new spirit that makes it possible for them to neutralize the evil or turn it into positive good.
A less perfect kind of forgiveness can be bestowed by those who are not themselves outstandingly holy, but who speak with the delegated authority of an institution which the sinner believes to be in some way a channel of supernatural grace. In this case the contact between unregenerate soul and divine Spirit is not direct, but is mediated through the sinner's imagination.
Those who are holy in virtue of being selfless channels of the Spirit may practise psychic healing with perfect safety; for they will know which of the sick are ready to accept forgiveness along with the mere miracle of a bodily cure.
Those who are not holy, but who can forgive sins in virtue of belonging to an institution which is believed to be a channel of grace, may also practise healing with a fair confidence that they will not do more harm than good.
But unfortunately the knack of psychic healing seems in some persons to be inborn, while others can acquire it without acquiring the smallest degree of holiness. ('It is possible to receive such graces and yet be in mortal sin.')
Such persons will use their knack indiscriminately, either to show off or for profit. Often they produce spectacular cures—but, lacking the power to forgive sins or even to understand the psychological correlates, conditions or causes of the symptoms they have so miraculously dispelled,
they leave a soul empty, swept and garnished against the coming of seven other devils worse than the first.
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일반계시와 특별계시란 무엇인가?
https://www.gotquestions.org/Korean/Korean-general-special-revelation.html
답변
일반계시와 특별계시는 하나님이 인류에게 자신을 계시하기로 택하신 두 가지 방법입니다.
일반계시는 자연을 통하여 하나님에 대해 알 수 있는 일반적인 진리를 말합니다.
특별계시는 초자연적인 것을 통하여 하나님에 대해 알 수 있는, 보다 구체적인 진리를 말합니다.
시편 19:1-4은 일반계시와 관련하여 선포합니다. “하늘이 하나님의 영광을 선포하고 궁창이 그의 손으로 하신 일을 나타내는도다. 날은 날에게 말하고 밤은 밤에게 지식을 전하니 언어도 없고 말씀도 없으며 들리는 소리도 없으나 그의 소리가 온 땅에 통하고 그의 말씀이 세상 끝까지 이르도다 하나님이 해를 위하여 하늘에 장막을 베푸셨도다.” 이 본문에 따르면, 하나님의 존재와 능력은 우주를 관찰함으로써 분명히 알 수 있습니다. 창조의 질서와 복잡함과 경이로움은 능력이 많고 영광스러운 창조주의 존재를 알려줍니다.
로마서 1:20 역시 일반계시에 대해 가르칩니다. “창세로부터 그의 보이지 아니하는 것들 곧 그의 영원하신 능력과 신성이 그가 만드신 만물에 분명히 보여 알려졌나니 그러므로 그들이 핑계하지 못할지니라.” 시편 19편처럼, 로마서 1:20은 하나님의 영원하신 능력과 신성이 분명히 보여 알려졌고, 지어진 피조물로부터 “이해되며”, 이 사실을 부인할 수 있는 변명의 여지가 없다고 가르칩니다. 이러한 성경 내용을 염두에 둔다면, 일반계시의 잠정적인 정의는 “모든 사람에게, 언제나, 모든 곳에서 하나님의 존재와 그분의 지혜와 능력과 초월하심을 증명하는 하나님의 계시"라고 할 수 있겠습니다.
특별계시는 하나님이 기적적인 방법을 통하여 자신을 계시하기로 택하신 방법입니다. 특별계시는 하나님의 현현, 꿈, 환상, 기록된 하나님의 말씀, 그리고 가장 중요한, 예수 그리스도를 포함합니다. 성경은 여러 차례 물리적인 형태로 나타나신 하나님을 기록하고 있으며 (창세기 3:8, 18:1; 출애굽기 3:1-4, 34:5-7), 하나님이 꿈 (창세기 28:12, 37:5, 열왕기상 3:5, 다니엘 2)과 환상 (창세기 15:1; 에스겔 8:3-4; 다니엘 7; 고린도후서 12:1-7)을 통해 사람들에게 말씀하신 것을 기록하고 있습니다.
하나님을 계시하는데 있어서 가장 중요한 것은 특별계시의 한 형태인 그분의 말씀, 즉 성경입니다. 하나님은 성경 저자들의 문체와 성격을 사용하면서도, 기적적으로 그들을 이끄셔서 인류에게 전달할 그분의 메시지를 정확하게 기록하도록 인도하셨습니다. 하나님의 말씀은 살아 있고 활력이 있습니다 (히브리서 4:12). 하나님의 말씀은 감동되어 있고 유익하며 충분합니다 (디모데후서 3:16-17). 하나님은 구전이 부정확하고 신뢰성이 없다는 것을 아셨기 때문에, 그분 자신에 대한 진리를 서면 형태로 기록하기로 정하셨습니다. 그분은 또한 인간의 꿈과 환상이 오해될 수 있음을 아셨습니다. 하나님은 인류가 그분에 대해 알아야 할 모든 것, 그분이 기대하시는 것, 그리고 그분이 우리를 위해 행하신 것을 성경을 통해 계시하기로 결정하셨습니다.
특별계시의 궁극적인 형태는 예수 그리스도입니다. 하나님이 인간이 되셨습니다 (요한복음 1:1, 14). 히브리서 1:1-3은 이것을 가장 잘 요약하고 있습니다. “옛적에 선지자들을 통하여 여러 부분과 여러 모양으로 우리 조상들에게 말씀하신 하나님이 이 모든 날 마지막에는 아들을 통하여 우리에게 말씀하셨으니 .. 이 아들은 하나님의 영광의 광채시요 그 본체의 형상이시라.” 하나님은 우리와 하나가 되고, 우리를 위한 모범이 되고, 우리를 가르치고, 자신을 우리에게 계시하시기 위하여, 또 가장 중요한 것은, 자신을 낮추사 십자가에서 죽으심으로 우리에게 구원을 베푸시기 위하여 예수 그리스도를 통해 사람이 되셨습니다 (빌립보서 2:6-8). 예수 그리스도는 하나님의 궁극적인 "특별계시"입니다.
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