Prodigal Gospel, Prodigal Faith -section 8
挥霍的福音、挥霍的信仰第八讲
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：JLL弟兄
we will now conclude article No. 4 and begin article No.5 Elliot serious现在我们要把Elliot博士第四篇文章讲完然后开始第五篇的。The conclusion of article 4: 第四篇文章的结论：A ‘Gospel Sandwich’ Made Without the Bread of Life一个没有生命之粮做成的福音三明治
It is interesting to note that Paul by the inspiration of the Holy Spirit uses the phrase “sound doctrine” in this passage. 很有趣的是圣灵默示保罗用“纯正的教义”在这段经文里。The Greek word that is translated “sound” is the word from which we get our English word “hygiene.”纯正这个字的字根就是英文的“卫生”这个字的字根。 The word in the Greek has the meaning, “healthy”. 希腊文这个字的意思有“健康”的意思。And it also carried the meaning “accurate”. 也有“准确”的意思。The sense of the phrase “sound doctrine” is, “teaching that is free from any mixture of error.” 所以“纯正的道理”的意思乃是说“没有错误混杂的教导”。Sound teaching.正确的教导。 Healthy teaching. 使人健康的教导。The Bread of Life is healthy bread. 生命之粮是使人健康的粮食。It is life-giving bread.是赐生命的粮食。 It is strengthening bread. 是使人有力量的粮食。It is sustaining bread. 是支持生命的、滋润生命的粮食。Timothy Keller’s “sandwich presentation” contains no such bread. 提摩太凯勒的三明治福音信息并没有包含了这种生命之粮。We shall see more of this, the Lord willing, as we move from the examination of Keller’s method to the examination of the content of what he falsely calls the “gospel”. 主若愿意的话，我们就从分析凯勒的方法就进入到分析他所谓的错误的福音的内容。
article No. 5第五篇文章：Tim Keller’s False Gospel: A Point-By-Point Analysis提摩太凯勒的假福音：逐点分析
In our last article, we focused on Timothy Keller’s methodology for presenting his version of the “gospel”. 我们上一篇文章的注意力是放在提摩太凯勒的方法如何传“福音”。Now we move to ……我们现在要进入到他的错误的福音的内容。
Here is what Keller describes as “the attractive gospel” or a “brief gospel connected to baseline narratives.” 下面我们就看到什么是他所谓有“吸引力的福音”，或者是“与文化底线文化故事连接的简短的福音”。His presentation involves four points: 他的福音传讲包含了四点：1.第一、”Why We Are Here” “我们为什么在这里？”- “What Went Wrong” 第二、什么事情发生了，问题在哪里？- “What Puts the World Right” 第三、如何恢复世界回到正确的状态？- and “How We Can Be Part of Putting the World Right”. 第四、我们怎么样能够参与恢复世界进入正确的状态的工作。Unless otherwise noted below, all quotations are from Keller’s essay. 除非清楚说明下面所引用的都是凯勒的文章的题目。
Deconstructing Defeater Beliefs: Leading the Secular to Christ解读对方的击败他人的信念，带领世俗人到基督那里。
第一方面 “Why We Are Here” According to Keller 根据凯勒的福音“我们为什么在这里”凯勒自己的话：
“The one God is a community – a Trinity of three persons who each perfectly know and defer to one another and love one another and therefore have infinite joy and glory and peace. God made a good, beautiful world filled with beings who share in this life of joy and peace by knowing, serving, and loving God and one another.”
“唯一上帝是一个群体，三个位格的一个三位一体；他们完全彼此地认识，完全彼此的尊敬，完全地彼此相爱；因此他们有无限的快乐、荣耀和平安；上帝创造了一个善良的美好的世界，充满着一些的存有活物，是透过认识神、服侍神、爱神和彼此认识、彼此服事、彼此相爱这样子来分享上帝的喜乐、平安的生命。”
上面是凯勒的话。
作者继续讲：The teaching that “God is a community” has been gaining popularity in recent decades.所谓上帝是一个群体，这种的教导在最近几十年来是越来越受欢迎的。At first glance this may seem to be simply a new or different way of expressing the truth of the doctrine of the Trinity. 乍眼看下来，就好像只不过是另外一种新的方法来说明三位一体的教义的真理。But those who are using this terminology, Keller included, are using “God is a community” not to teach truth about the Godhead, but to teach a communal rather than an individual view of salvation. 但是包括凯勒在内，那些说上帝是一个群体的人，用群体这个字眼，不是在讲上帝论，乃是要说明救恩是群体性的，而不是个人的。Their descriptions of the Godhead, like Keller’s above, tend to humanize God rather than emphasize the vast gulf between an infinitely holy God and utterly sinful man. 他们这样来形容神格，就使神越来越像人，而并没有强调那位无限圣洁的神与完全充满罪恶的人之间的鸿沟。
未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿的版权归「中华展望」，禁止复印出版等商业用途。
中华网络圣约学院ccnci.org中华展望圣约学院[email protected]（PayPal）
John Armstrong of ACT 3 Ministries is another advocate of this teaching.John Armstrong是另一位推荐这种的教义的人。 Armstrong promotes Federal Vision theology, Armstrong是在改革宗里推动Federal Vision神学的人，which teaches this communal view of God as integral to a “salvation” commencing with water baptism and maintained by communal participation in the life of the church and especially the eucharist. 这种的教导是强调上帝是一个群体是必须的，用来支持他们讲救恩是从洗礼开始，然后需要在群体里参与教会的生活，特别是圣餐，这样子来维持救恩的。
下面一段是Elliot引用Armstrong的话，我们就略过了。不讨论Federal Vision。I have become aware that Federal Visionists within the Presbyterian Church in America consider Keller a friend and not a foe, because they see his view of God and communal view of “salvation” as in line with theirs. 总之，Federal Vision的推动者认为，特别是在PCA里面，认为凯勒是他们的朋友，不是他们的敌人，因为他们看到凯勒的神观–上帝是个群体和救赎观，所以他们是很符合的。
In his discussion of “Why We Are Here” we next come to Keller’s view of the created order: 凯勒讨论到“我们为什么在这里”的时候，下面他就讨论到上帝创造的宇宙秩序：”God made a good, beautiful world filled with beings who share in this life of joy and peace by knowing, serving, and loving God and one another.” “上帝创造了一个善良的、美好的世界，充满着一些的活物，他们透过认识神、服事神、爱神彼此认识、彼此的相爱、彼此服侍，来分享上帝的喜乐、平安的生命。
下面是凯勒的话”First of all, it is ironic that Keller, a promoter of theistic evolution, would say that “God made a good, beautiful world” when his evolutionary position entails billions of years of suffering and death to reach the present state of the world – in which suffering and death predominate. 首先很讽刺地是凯勒是相信、推介“神导进化论的”，为什么他说上帝创造了一个美好的世界呢？因为他这个创造论的立场就包含了要相信有一万年很长的时间，充满着苦难和死亡，然后才到我们今天这个世界的；而今天这个世界也是充满着苦难跟死亡的。The theistic evolutionary view has no place for a “good and beautiful world” -若相信“神导进化论”的话，也就没有空间留给一个美好的世界- a perfect world that could be launched into chaos by man’s sin.而这个美好的世界是因为人的罪而堕入到大混乱的。
2.第二大点： “What Went Wrong” According to Keller
凯勒福音的第二要点“发生了什么事，问题在哪里？”
凯勒的话：”Instead, we chose to center our lives on ourselves and on the pursuit of things rather than on God and others. This has led to the disintegration of creation and the loss of peace – within ourselves, between ourselves, and in nature itself. War, hunger, poverty, injustice, racism, bitterness, meaninglessness, despair, sickness, and death all are symptoms.”
“我们人类反之是把我们的注意力放在我们自己和追求物质的东西而不是追求上帝和服侍别人。因此上帝所创造的世界就瓦解，再没有平安了–不论是在我们里面，还是人类彼此的关系，甚至乎在自然界都没有平安。这个混乱的病症包括战争、饥饿、贫穷、不公义、种族歧视、苦毒、生命没有意义、绝望、疾病和死亡。”
上面是凯勒的话。
This bears little resemblance to the Genesis account of creation and the fall of man into sin. 凯勒的话一点都不像创世记上帝怎么造世界，人类如何堕落进入到罪中。Keller refuses to say what Scripture says – that God created a perfect universe out of nothing by His spoken word, and that man plunged that perfect creation into death and destruction, and cut himself off from fellowship with his Creator, by violating a direct commandment of the infinitely holy God. 凯勒拒绝圣经所讲的，就是上帝创造了一个完美的宇宙，是从无生有的，是用祂的话语创造的，而人是因为直接地违背了那位无限圣洁的上帝的诫命；因此，就使这个完美的宇宙堕进死和败坏，而使它与上帝它的创造者也隔绝了。他不愿意讲这些。
In his writings and teachings, Keller avoids the word “sin” and rejects the Biblical definition of the term. 在凯勒的教导跟写作里面，他会避免用罪这个字，也不接受圣经对罪的定义。In fact, one of the chapters in Keller’s book The Prodigal God: Recovering the Heart of the Christian Faith is titled “Redefining Sin”.在《挥霍的上帝》这本书其中一章的题目是：重新给罪一个新的定义。 In an interview for USA Today Keller explained his position: 当凯勒接受美国的很受人欢迎的报纸《今天美国》的访问的时候，他这样解释他的立场的：
When Keller, author of The Reason for God: Belief in an Age of Skepticism, speaks about “sin” to his audiences, which are 70% single and younger than 40, “I use it with lots and lots of explanation, because the word is essentially obsolete.” 当凯勒就是《挥霍的上帝》这本书的作者，讲到“罪”的时候，他的听众是70%单身，在四十岁以下的，他说，我会用很多很多的解释，因为这个字基本上是过时了”They do get the idea of branding, of taking a word or term and filling it with your own content, so I have to rebrand the word ‘sin,’ ” Keller says. 凯勒说他们都懂什么叫品牌，一个字，一个名词，把你自己的定义倒进去，所以，我要为罪做一个重新的品牌。
“Around here [in his Redeemer Network churches] it means self-centeredness, the acorn from which it all grows. 他说在我们这里（就是在救赎主的教会联络网），罪的意思就是自我中心，所有问题都是从这个种子发展出来的。Individually, that means ‘I live for myself, for my own glory and happiness, and I’ll work for your happiness if it helps me.’ 从个人层面来看，就是我为我自己而活，我为我的荣耀，我为我的快乐而活，假如帮到我的话，我也会为你的快乐而努力的。Communally, self-centeredness is destroying peace and justice in the world, 从群体的角度来看，自我中心的意思就是拆毁世界的和平与公义，tearing the net of interwovenness, the fabric of humanity.”把人类的互相的关系的这块布扯断。Is this how the Bible speaks of sin? 圣经是这样讲论罪的么？Can any true preacher of the Gospel dare to “rebrand the word ‘sin’ “? Never! 任何真正传福音的讲道者敢去给罪做一个新的品牌吗？绝对不可！
Is sin merely, as Keller puts it, “I live for myself, for my own glory and happiness, and I’ll work for your happiness if it helps me”? 罪是不是好像凯勒所说的只不过我为自己而活，为我的荣耀、为我自己的快乐而活，假如能帮到我的话，我也会为你的快乐努力呢？Is sin merely “self-centeredness [that] is destroying peace and justice in the world, tearing the net of interwovenness, the fabric of humanity”? 罪是不是只不过是过“以自我为中心的生活，拆毁世界的和平、公义，互联性”呢？No.不是的。 Scripture defines sin as any lack of conformity to, or violation of, the law of God (1 John 3:4, Romans 4:15).圣经里对罪的定义是不遵守神的诫命，或者违背神的律法或者诫命。约一3：4；罗4：15。 As such, it is the most serious problem in the universe.因此罪是在宇宙中最严重的问题。 Sin isn’t merely an offense against God’s law, which emanates from the holiness of God. That is bad enough. 罪不仅仅是冒犯了上帝的律法，上帝的律法是从上帝的圣洁而来的。那已经够糟糕了。Beyond that, sin is an offense against God the Lawgiver Himself (Exodus 32:33, Deuteronomy 32:51, Psalm 51:4), 不单如此，罪就是得罪了那位颁布律法的神自己。（出32：33；申32：51；诗51：4）and it is an offense by creature against Creator (Ezekiel 18:4). 是被造者得罪创造主（结18：4）。Sin is a doubly-deep problem, 罪是双重深层的问题，and man is doubly condemned. 人是双重被咒诅的。
First, through the offense of Adam as the federal head of the human race, the guilt of Adam’s sin was imputed to all mankind and the human race was condemned (Romans 5:18-19). 首先，亚当一个人，他是在约里面全人类的头，因为他的犯罪，亚当罪名的罪孽就归算给全人类，因此全人类就都受到咒诅了（罗5：18－19）。Second, every human being is condemned because of his own personal unbelief and sin (John 3:18-20, Isaiah 59:2). 第二、上帝咒诅每一个人，是因为他亲自地不信而犯罪（约3：18－20；赛59：2）。In other words, we are not sinners because we sin; we sin because we are by nature sinners. 换言之，我们不是因为犯罪所以是罪人，我们犯罪因为我们的本性就是罪人。第三方面Furthermore, the entire created order was brought under God’s curse because of Adam’s sin 因为亚当一个人犯罪，整个宇宙的秩序都来到上帝的咒诅之下(Genesis 3:16- 19, 创3：16－19；Romans 8:22罗8：22)。
Keller’s “re-branding” of sin trivializes and obscures the sinfulness of sin according to Scripture.凯勒给罪做了一个新的品牌，就让圣经里讲到罪是多么得严重使它变成非常地微小而且不清楚。 His proposed “attractive gospel” plays around the edges of man’s sin problem without pinpointing the cause or plumbing its depths. 凯勒的所谓有吸引力的福音在人的这个罪的问题的旁边这样跳来跳去，而不愿意深深讲到罪是多么深层的一个问题。
提示：逐字稿文字只限于个人和教会私下学习交流，目的是造就教会和教会负责带领、讲道的同工们；未经同意，请勿擅自在其它网站或平台转载和刊登课程的逐字稿；课程的逐字稿和图片的版权归「中华展望」，禁止复印出版等商业用途。当文字和录音不符时，以录音为准。愿上帝赐福文字编辑和校对的肢体来雅正！若是有修改的地方、奉献支持或是其他任何问题请使用以下邮件方式联系我们。中华网络圣约学院ccnci.org中华展望圣约学院 [email protected]（PayPal）