Prodigal Gospel, Prodigal Faith -section 9挥霍的福音、挥霍的信仰–第九讲
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：JLL弟兄
Now we come to the third point of Keller’s gospel in article 5 by Paul Elliot.现在我们来到Elliot到第五篇的文章，讨论凯勒福音的内容第三大点：
“What Puts the World Right” According to Keller “怎么样使世界恢复正常”下面是凯勒的话：
“But though God lost us he determined to win us back. He entered history in the person of Jesus in order to deal with all the causes and results of our broken relationship with him. By his sacrificial life and death he both exemplifies the life we must live and rescues us from the life we have lived. By his resurrection he proved who he was and showed us the future – new bodies and a completely renewed and restored new heavens and new earth in which the world is restored to full joy, justice, peace, and glory.”“但是虽然上帝失去了我们，祂决定要迎娶我们回来。透过耶稣基督进入历史，为了要处理我们与祂的破坏的关系所有的原因和后果。耶稣基督透过祂的一生的牺牲和死，祂做了我们必须要活出的生活的榜样，耶稣也救我们脱离我们到目前为止我们所过的生活。耶稣基督透过了祂的复活祂证明了祂是谁，祂也为我们指向未来–在这个未来我们会有新的身体，而且有一个完全更新的恢复正常的新天新地，在这个新天新地里世界会恢复到完全的喜乐、公义、和平和荣耀。”
上面是凯勒的话。
Keller’s opening sentence bespeaks a diminished view of God and His sovereignty. 刚才所读的第一句话就指出说明了凯勒对上帝和上帝的主权的看法是非常地缩小的。Keller redefines lostness – 凯勒为失丧作一个定义-and not coincidentally, a chapter in his recent book The Prodigal God is titled “Redefining Lostness”. 而一点都不意外的是他最近的大作《挥霍的上帝》其中一章的题目是：为“失丧”作新的定义。In his “attractive gospel” presentation Keller has done just that. 在他所谓“给人有吸引力的福音”里，他甚至这样做了。He claims that “God lost us.” 他宣称“上帝失去了我们”。This is a perversion of the word apollumi that is translated “lost” in the New Testament.新约里面那个apollumi ，就是英文翻成失丧这个字，凯勒完全扭曲了。 The primary meaning of the word has nothing to do with the idea of God having lost us. 这个字原来最重要的意思并不是说上帝失去了我们，完全不是！The word has to do with the death, ruin, or destruction of something or someone – 这个字是关于某一些事或者人的死亡、毁坏或者是拆毁-in other words, with spiritual death.就是说属灵的死。 The word has to do with the sovereign judgment of God in declaring man lost and condemned because of his sin. 这个字的意思就是上帝主权的宣告人、审判人是失丧的，被钉罪的，因为他的罪的缘故。
Keller’s portrayal of God as “determined to win use back” implies that man – sinful, rebellious, condemned man – is in the driver’s seat, and of his own volition will determine whether or not God is successful is His quest. 凯勒说“上帝决定要把我们迎娶回来”，就暗示着人–充满着罪的、背逆的人、被定罪的人-还是掌握着他自己的命运他掌握着自己的意志，人来决定上帝能不能够在这个事情上成功。Once again, this is exceedingly odd language for a man who claims to be Reformed in his theology. 一个自称是改革宗的人这样来讲话，是非常地奇怪的。It is, on its face, a denial of the sovereignty of God in salvation.这样讲，表面一看就是否认了上帝在救恩上的主权。
Keller’s portrayal of the cross-work of Christ in this section of his presentation also revives a long-standing heresy: 凯勒讲到基督在十字架上的大工的时候，他也恢复了一个历史悠久的异端：”By his sacrificial life and death he both exemplifies the life we must live and rescues us from the life we have lived.” “耶稣透过祂的一生和死就做了一个好榜样，就告诉我们应该怎么样生活，也搭救我们脱离我们以前所过的生活。”Here Keller restates the language of the moral-influence theory of the atonement 凯勒在这里重新讲述了历史悠久的道德影响的救赎论that has often plagued the church through the centuries. 这个道德影响论在为教会带来很多的错误已经很多年了。It is in direct conflict with the reason that Scripture says Christ went to the cross, 完全与圣经所讲的耶稣为什么上十字架的原因完全是相反的，which is penal substitution -圣经所讲的耶稣为什么上十字架是为要代罪受惩罚– to be the propitiation for our sins, 为了我们的罪作成了挽回祭，to appease the wrath of God, 平息神的愤怒，to satisfy His justice满足上帝的公义 by taking the punishment we deserve for our sins (Romans 3:25, 1 John 2:2 and 4:10).就是承担了因为我们的罪而配受的惩罚。
Section 4，第四段“How We Can Be Part of Putting the World Right” According to Keller “我们怎么可以参与使世界恢复正常”
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下面是凯勒的话：
“Between his first coming to win us and his last coming to restore us we live by faith in him. When we believe and rely on Jesus’ work and record (rather than ours) for our relationship to God, his healing kingdom power comes upon us and begins to work through us. Christ gives us a radically new identity, freeing us from both self-righteousness and self-condemnation. This liberates us to accept people we once excluded, and to break the bondage of things (even good things) that once drove us. He puts us into a new community of people which gives a partial, but real, foretaste of the healing of the world that God will accomplish when Jesus returns.” 凯勒说“从上帝第一次来迎娶我们，和祂最后一次来恢复我们这两者之间，我们借着信靠祂而生活。当我们相信依靠耶稣的大工和耶稣的无罪的一生record（而不是依靠我们自己的表现）的时候，为了我们与神的关系这样信靠和依靠耶稣基督的表现和工作的话，祂的使人得到医治的国度、大能就临到我们，就开始在我们里面运作了。基督给我们一个彻底地新的身份，释放我们脱离我们的自以为义和自我咒诅。这个就释放我们接受以前我们不能接受的排除的人，也能够把一些以前控制我们的东西不再压制我们。祂把我们放在一个群体里面，这个群体就让这个世界能够感觉到真正的医治的一个真的预尝，就是上帝将来在耶稣基督回来的时候要成就的这个意旨。”
上面是Keller的话语。
The first problem with this part of Keller’s “attractive gospel” presentation is 这一部分的福音的第一个问题是什么呢？that God is not in the business of “putting the world right” but of saving a people out of this condemned world for life in the new heavens and new earth: 问题是上帝的工作不是要使这个世界恢复正常，而是从这个被定罪的世界里面拯救一批祂的子民出来，将来在新天新地里生活：(2 Peter 3:10-14彼后3：10－14）
The second problem with this part of Keller’s “gospel” is 这部分福音的第二个问题是that is sets forth an unBiblical purpose for the preaching of the Gospel. 乃是他说出一个不符合圣经的宣讲福音的理由。The goal of Gospel preaching is not the transformation of individuals, communities and cultures. 宣讲福音的目的不是改变个人、群体和文化。This is the idea that Keller and others endorsed and promoted in the Manhattan Declaration. 这个是凯勒和其他人通过曼哈顿宣言所推介的观念。This mancentered view of “gospel” traces its American roots to the heresies of the New England Congregationalists of the 18th and 19th centuries. 这个以人为中心的福音观在美国的根源乃是在爱德华滋之后十八十九世纪的新英格兰的公理宗的神学，他们的异端。
The Biblical goal of Gospel preaching is simply the proclamation of the one true Gospel to the glory of God (Romans 10). 合乎圣经的宣讲福音的目的就是宣讲纯正的真正的福音，这样子来荣耀神（罗10章）。It is God’s glory to use the preaching of His Word both to save souls and to demonstrate the hardness of the unrepentant. 用宣讲神的话来拯救灵魂，也证明不悔改的人心的刚硬，这个是神的荣耀。God the Holy Spirit uses the Word, preached, read, and studied, to sanctify those who believe the Word (Ephesians 5:26). 当人宣讲神的话、阅读神的话、研读神的话的时候，圣灵就用神的道来使那些相信神的话的人得以成圣（弗5：26）。Those who will spend eternity in the Lake of Fire will do so because of their unbelief and its manifestations (Revelation 21:8). 那些将来要在火湖里面过永恒的人是因为他们不信，还有他们的不信所彰显出来生命的层面（启21：8）。
It is true that the preaching of God’s Word and the sanctified behavior of His saints does also exert a beneficial moral influence upon society, often keeping in check the worst effects of man’s sinfulness upon this present evil world.不错，当教会宣讲神的道的时候，神的圣徒的成圣的行为，会在社会上有一些好的道德的影响力的，往往是人的罪性在世界上最坏的后果能够得以压制。 But to make transformation of individuals, communities and cultures primary, as Keller and many others want to do, is to make our finite judgments of the good of man primary and the glorious and sovereign purposes of God secondary. 但是假如我们若说传福音的主要的目的是要改变个人、群体和文化的话，就像凯勒这样讲的话，就是把我们有限的判断，就是人究竟最好的、最幸福的是什么，我们有限的判断放在首先，而上帝荣耀的主权的目的放在次要了。
Finally, this part of Keller’s presentation speaks of deliverance from “selfcondemnation”. 最后，这一段的凯勒的福音讲到，基督搭救我们脱离自我咒诅，或者自我定罪。That is not man’s problem. 这个不是人的问题。Man’s problem is God’s condemnation because of his unbelief: 人的问题是上帝定他罪，因为他不信，约3：18－20。
最后一段，the last section
Only a “Preliminary Presentation”? 只是“一个初步的福音的传讲”吗？
Some defenders of Keller say that we should not be so critical or analytical of this four-point presentation, 有些为凯勒维护的人说，我们不要对这四点的福音大纲不要那么地批判，不要那么地分析，because it is meant to be preliminary to a “real” presentation of the Gospel. 因为这个是初步的，后面还有一个真正的福音传讲的。But how can you present the “real” Gospel after you’ve presented a counterfeit? 但是当你讲一个假福音的时候，后来怎么可能传成一个真的福音呢？How can you now achieve clarity when you have gone to great lengths to implant confusion? 当你很详细地种下大混乱之后，你怎么可以更清楚地传福音呢？How can you possibly now credibly present the facts of the Gospel according to Scripture, when you have filled your hearers’ heads full of falsehoods? 当你在人的脑袋里装满了错误的思想的时候，你怎么再能够有说服力地传讲圣经里正确的福音的事实呢？You cannot.你不能。
Other defenders say that Keller’s preliminary presentation is “milk” for those who cannot yet stand “meat”. 又有人说凯勒初步的福音传讲是“奶”，因为这些人还不能够吃“干粮”。But what does Scripture say? 但是圣经说的什么呢？1 Corinthians 3:2 and Hebrews 5:12林前3：2来5：12 tell us that both milk and meat are truth from Scripture – not a story of our own invention, as is Keller’s humanistic “retelling” (actually, his thorough distortion) of the Gospel message. 这两处的经文都告诉我们，不论是奶-灵奶还是干粮，是圣经里的真理，而不是我们所发明的故事，就是说不是凯勒这种的人文主义的“再次的讲论”福音，或者是完全地曲解了福音。
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