Prodigal Gospel, Prodigal Faith–section 6挥霍的福音、挥霍的信仰第六讲：
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：JLL弟兄
In our last section we began to review Paul Elliot’s third article entitled Tim Kelle’s false Gospel:Changing Both the Method and the Message 上一讲我们开始导读了Paul Elliot的第三篇文章, 就是凯勒的假福音－改变了方法，也改变了信息。In that part of the article, Paul Elliot site a clear statement from the Bible. 在那篇文章里，Paul Elliot引用了圣经多处的清楚的教导，罗1：18－19；罗3：9－19；林前1：18；林前2：13－14；然后马太福音第13章撒种的比喻：3－9；18－23节。现在我们继续讲这篇的第三篇文章。
The Gospel Must Be In Line With Man’s Best Aspirations? 福音必须符合人的最佳愿望？
But Keller suppresses these truths 但是提摩太凯勒压抑这些的圣经的真理and presses on with the message of cultural engagement. He says that we must 继续的讲他的参与文化的信息，下面是他的话：
connect the story of Jesus to the base-line cultural narratives 我们必须要把耶稣的故事与一个文化里的底线的叙述，底线的故事连接起来。[emphasis his]. （这些都是斜体字，是凯勒自己为了强调而设计的）。In short, you have to show in line with the culture’s own (best) aspirations, hopes, and convictions that its own cultural story won’t be resolved or have “a happy ending” outside of Christ. . . . 简言之，你必须要显示，你必须要证明，而且是要与那个文化的自己的最好的理想、盼望和信念符合的，这样子来证明他自己的文化故事不可能有一个最后的解决，不可能有一个最完美的结束，除非进到基督里。
First, the gospel must be presented briefly but so vividly and attractively (and so hooked into the culture’s base-line cultural narratives) that the listener is virtually compelled to say “It would be wonderful if that were true…”首先，我们必须要很简短地、很简单地、很活泼地、很吸引人地、短短地讲出福音，而这个短讲必须是构在这个文化的底线、文化故事里；以致于听这个福音的听者，被逼要说：假如这个故事是真的，假如这个福音是真的，那是多么美好啊？… Jesus must be the answer to the questions the culture is asking.耶稣必须是这个文化所问问题的答案。 Don’t forget – every gospel presentation presents Jesus as the answer to some set of humancultural questions [emphasis is Keller’s]…不要忘记，每一次每一种的福音传讲，都是宣讲耶稣是某一些人类文化问题的答案。某一些，some set of questions ，some is emphasis by Keller. 是凯勒自己的斜体字。
Elliot 继续讲：
In other words, Keller is saying 换言之，凯勒要讲的是that our presentation must be man-centered: 我们福音的宣讲必须是以人为中心的: We must show that “the story of Jesus” is “in line with” sinful man’s highest “aspirations, hopes, and convictions.” 我们必须证明“耶稣的故事”是“符合”罪人最高的“理想、盼望、信念”的。And so, as those “aspirations, hopes, and convictions” change, the message must change. 因此当这些理想、盼望、信念改变的时候，我们的福音信息也必须改变。Is this the picture we find in the opening chapters of Romans and First Corinthians? Not at all. 这个是我们在罗马书1、2、3章和林前第1、2章所看到的图画么？完全不是的。
What we find in Scripture is 我们在圣经看到的乃是，God’s declaration that man is a fallen and condemned race whose unstable thinking and aspirations, even at their highest, are not “in line with” the true Gospel message in any way, shape, or form. 我们所看到的是上帝的宣告，祂宣告人是一个堕落的、被咒诅的族类，人的不稳定的思想和理想，就算是最崇高的，是在任何情况之下都不会与福音符合或者吻合的。We find man who “does not receive [accept as true] the things of the Spirit of God, for they are foolishness to him; nor can he know [begin to learn] them, because they are spiritually discerned”
(1 Corinthians 2:14). 圣经里面我们看到的是，人并不接受神的灵的事，对他来说都是愚拙，他也不可能认识这些事，因为这些事要从属灵的方面去认识的（林前2：14）。
Furthermore, will any culture of this present depraved world system have, as Keller puts it, a “happy ending”? No. 不但如此，在现今这个堕落的世界的系统里面，有没有任何一种的文化会有一个完美地结束呢？正如凯勒所说的呢？没有这种文化的。First John 2:17 tells us that this world is passing away, with all of its cravings and longings, “but he who does the will of God abides forever” in the world to come. 约一2：17告诉我们，这个世界必成为过去，包括所有的欲望和理想，但是遵行神旨意的人必长存，在未来的世界必定长存。
the next section 下面一段：A Denial of Total Depravity 否认人的完全堕落
Keller’s insistence that the “gospel” must be “in line with” sinful man’s highest “aspirations, hopes, and convictions” is, in fact, a stark denial of man’s total depravity. 凯勒坚持，所谓福音必须符合罪人的最高的理想、盼望和信念，这个事实上就是清楚地否认了人的完全堕落。It is the kind of thinking that leads to a view of salvation as a cooperative work between man and God.这种的思想就导致一种错误的救赎观，认为救赎是神与人合作的工作。 In historical -theological terms this is known as semi-Pelagianism, 从历史神学的角度来看，这个是被称为半伯拉纠主义and it is the cardinal error of true Arminianism and also (despite its denials) of Roman Catholicism这个就是真正的阿米念主义和（虽然罗马天主教不承认）罗马天主教的最重要的错误 – that God helps those who help themselves into the kingdom. 就是天助自助者进入天国；
From this faulty beginning, Keller goes on to teach the use of a “gospel” presentation designed to be attractive to the mind and heart of unregenerated man 从这个充满着错误的开始，凯勒就继续教导要用一种所谓福音的信息，有特别的设计的，就是要对没有重生的人的思想跟内心特别有吸引力– a “gospel” stripped of its essentials, and robbed of Divine power and authority. 这种的所谓的福音是把核心除掉，也把上帝的能力和权柄都除去的。One of the most telling things about Keller’s proposed “gospel” presentation is this: 对于凯勒的所谓福音的传讲其中一个很重要的线索就是：in nearly 5,000 words we find not a single word of Scripture, 他用了五千字，圣经的经文一次都没有提到，but rather a great deal of human philosophy and wisdom. 可是提了很多的人的哲学和智慧。We shall see more of this as we continue, the Lord willing.主若愿意，我们会继续的谈。
我们先在这里停一下。We stop here for just a minute.这篇第三篇的文章告诉我们，凯勒是从文化的角度来看人，又是从人的角度来看福音的。We see that Keller looks at the gospel on a point of view of culture and of course, he also looks at man on a point of view of culture. 那读者会问，难道我们讲道不需要把福音讲到某一个文化的人能够明白吗？The readers might ask, should not we present the Gospel so that people in a particular culture can understand it ?假如我们用傅兰姆的话来讲，If we use John Frame’s words,我们可以说是的，我们一方面要把福音说得清楚，On the one hand, we must state the Gospel clear,说得准确，state it accurately , 我们必须要正确地理解、解释福音；We must understand and the Gospel correctly and we must interpret the Gospel correctly.而同时，把福音应用在某一个文化中，And at the same time, applying the Gospel to a culture,但是我们这样做的时候，but as we do this, 当我们把福音应用在一个文化里的时候，When we apply the Gospel to a culture, 我们会发现，福音肯定会与某一种的文化冲撞了；We will find in every way that the Gospel will come into conflict or clash with a particular culture, 特别是那个文化核心的世界观，particularly the core or essential world view of that culture. 只有在很皮毛的地方，福音与某一种的文化会刚好是不谋而合的；Only in very superficial levels will we find that the Gospel is in formal agreement with a particular culture. 所以，我用傅兰姆的观念来补充一下Elliot这个作者的看法。So I just revise or perhaps …Dr. Elliot’s argument…）
下面第四讲：第四篇文章，Elliot博士会讲到凯勒的假福音是一个没有生命之粮的三明治。In the forth article of Elliot, will tell us that Tim Keller’s False Gospel: A ‘Sandwich’ Made Without the Bread of Life We now come to the forth in a series articles by Dr. Paul Elliot.现在我们要看Elliot博士的第四篇文章Tim Keller’s False Gospel: A ‘Sandwich’ Made Without the Bread of Life 《凯勒的假福音：没有生命之粮所做成的三明治》
In our last article in this series, we saw the evidence of Timothy Keller’s man-centered approach to presenting his “gospel”.我们在上文看到凯勒一个以人为中心的传福音的方法的证据。 Like Rick Warren and many others, 正如Rick Warren还有其他很多人，Keller often claims that he is not changing the message of the Gospel but only the method of communicating it. 凯勒常常宣称他并没有改变福音的信息，只不过改变了传递福音的方法而已。But when you introduce a man-centered method, inevitably you must re-shape the message to fit that mold. 但是当你引进了以人为中心的方法的时候，你必须要把福音重新地塑造来配套这个新的模型的。The result is a message that is no longer the one true Gospel, but a counterfeit that gives false comfort to souls who are still lost in their sins. 结果是什么呢：就是一种的信心不再是唯独真理的福音，乃是假的，给那些还在他们的罪中失丧中的灵魂一个假的安慰。As we shall see, that is what Keller’s methodology produces. 我们下面会看出，凯勒的方法就产生这种的后果了。
Keller’s “Sandwich Approach” 凯勒的三明治进路
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In his definitive essay on the subject, Deconstructing Defeater Beliefs: Leading the Secular to Christ, Keller advocates what he calls “a ‘sandwich’ approach to sharing the gospel” 在凯勒的定义性的文章《解构击败他人的信念，领世俗的人到基督的面前》这篇的文章，凯勒推荐他的所谓三明治的进路，三明治的方法来分享福音；总结说来是什么呢？which he summarizes as follows:
1.第一、 The attractive gospel吸引人的福音 – Brief gospel connected to baseline narratives 简单地的福音与一个文化的底线故事是连接的；
- 第二、Why Christianity can be true 为什么基督教是能够是真的- Dismantling doubts and defeaters 要把人的疑惑和击败他人的信念拆除；
- 第三、The Biblical story of the gospel 圣经里的福音故事- A more thorough telling更彻底地宣讲。Keller describes each element of the “sandwich” (this and all the quotations that follow are from Keller’s essay) 凯勒就形容这三明治不同的要素。
那下面所引用的话都是从这凯勒的这篇的文章来的。
1、第一、Brief gospel summary. 简单的、简短的福音的传讲。First, the gospel must be presented briefly but so vividly and attractively (and so hooked into the culture’s base-line cultural narratives) that the listener is virtually compelled to say “It would be wonderful if that were true, but it can’t be!” 首先，我们必须要很简短地、扼要地讲一讲福音，非常活泼地讲、非常有吸引力地讲，而且这个福音是要构筑了这个文化的底线文化叙述的，那么活泼、那么地吸引人，听的人就等于被逼承认，“假如这个福音是真的话，是多么美好啊，但是是不可能是真的了！”Until he or she comes to that position, you can’t work on the implausibility structure! 除非他来到这个地步，你不能够处理他那个什么是不可能的一个思想架构的！The listener must have motivation to hear you out.一个听福音的人愿意更详细地听，必须要有某一种的动力。 That is what defeaters do – they make people super-impatient with any case for Christianity. 那些击败他人的信念，就是做这件事情，他让人们非常地不耐烦，不愿意听证明基督教的论调。Unless they find a presentation of Christ surprisingly attractive and compelling (and stereotype-breaking) their eyes will simply glaze over when you try to talk to them. 除非他们发觉你所传的基督是令他们惊奇的、有吸引力和说服力，也把他以前那些典型的错误的概念打掉，不然的话，当你尝试跟他们讲话的时候，他们的眼睛就盯着你而已。
2、第二、Dismantle plausibility structure. 把他们可能不可能的思想架构拆除。Alvin Plantinga wisely asserts that people avoid Christianity not because they have really examined its teachings and found them wanting, but because their culture gives huge plausibility (by the media, through art, through the expertise and impressive credentials of its spokespersons) to believe a series of defeater beliefs that they know are true, and since they are true, Christianity can’t be.Plantinga（阿尔文·普兰丁格）一位当代改革宗著名的哲学家很智慧地宣称，人会避开基督教不是因为他们已经真正审核了基督教的教义，而发觉这些教义有所缺欠，乃是因为他们的文化透过媒体，透过艺术，透过这个文化代言人的专业的头衔和资格，因为他们的文化给他们很大的可信性，去相信一套的击败他人的信念，他们知道这些是真的，既然这些击败他人的信念是真的，基督教就不可能是真的。 The leading defeaters must be dealt with clearly and quickly but convincingly. 这些最重要的击败他人的信念必须要很清楚地、很快地处理掉，不过必须要有说服力。Defeaters are dealt with when the person feels you have presented the objection to Christianity in a clearer and stronger way than they could have done it. 怎么才算是处理过他们那些击败他人的信念呢？就是对方感觉到，你可以说出那些反对基督教的理由，你说的比他们说得更加清楚，更加有说服力。
第三、Longer explanation of the person and work of Christ. 现在比较长的去解释基督的位格和工作。Now, if people find you have at least undermined the defeaters in a listener’s mind, you can now return to talking at greater length about creation, fall, redemption, and restoration. 当对方发现你至少在听者的思想里面已经打掉了那些击败他人的信念的时候，你现在就可以回去更详细地去讲论神的创造，人的堕落，神的救赎和宇宙的更新。If you try to do apologetics before you pull off a quick, attractive presentation of Christ, people’s eyes will glaze over and they will become bored. 假如你还没有一个很快地、很有吸引力地宣讲基督的信息的话，而同时你想要从事护教的话，对方就会眼睛盯着你，他们也会觉得很闷。But if you try to do a very lengthy explanation of the meaning of Christ’s cross and resurrection before you convincingly deal with the defeaters, they won’t listen to you either. 但是假如你很细地去解释基督的十字架跟复活的意义，但是你没有事先具有说服力的去处理人那些击败他人的信念的话，他们也不会听你讲的。
现在Elliot 继续讲：
This methodology is inherently un-Biblical. 这种的方法本质上是不符合圣经的。Let us examine why this is so. 我们来看为什么这个是不符合圣经的。
Keller Approaches Man on Man’s Terms 首先凯勒以人的条件来面对人
Keller’s methodology approaches unbelieving man on man’s terms.凯勒的方法论是按照人的条件来亲近非信徒。 Here is the first fatal flaw of Keller’s method:这里就是凯勒的方法的第一个致命伤： He approaches man in spiritual darkness as though he had some semblance of spiritual light.那些在属灵的黑暗里的人，他把他们当作是有一点点属灵之光的人这样来对待。 But what does Scripture tell us of man as we proclaim the Gospel to him?但是当我们把福音传给堕落的人的时候，圣经告诉我们什么呢？
这里Elliot引用三段蛮长的经文：约3：19－20；罗1：18－22；林后4：3－6。下面一段：
Keller Makes Man Responsible for Results凯勒使人对传福音的结果要负责任
Keller’s method, like so many today, assumes it is our job “pull off a quick, attractive presentation of the gospel” to people who are in such a condition of darkness. 凯勒的方法假设，我们的任务就是要搞一套快快地、有吸引力的福音信息，要传给这些在这种黑暗的情况的人。We must motivate them to hear us out. 我们必须提供原动力让他们愿意听我们讲。We must make it “surprisingly attractive and compelling.” 我们必须把我们的福音信息讲到令人惊讶地、有吸引力和有说服力。This reduces Gospel proclamation to the level of hawking a product or selling an idea. 这个就把传福音约化到、降低到一个售买货品，或者是推销一个概念的这个层面。True Gospel preaching is neither. 真正地宣讲福音既不是销售货品，也不是推销概念。It is the proclamation of God’s way of salvation to man fallen and condemned, 传福音就是宣讲上帝任何对一个堕落的、面对咒诅的人提供得救之路，on the authority of His Word and nothing else. 上帝的这个救赎计划，都是根据祂的话语的权柄，而不是根据其他的事情。We are to “preach” the Gospel; 我们要宣讲福音，in the original language the word is kerusso. 在原文，宣讲这个字是kerusso。As Strong’s Lexicon puts it, 正如Strong’s 的词典告诉我们，the word means “to proclaim after the manner of a herald 就好像先锋一样来宣讲[one who delivers official messages from a sovereign就是一位代表君王传递信息的官员], always with the suggestion of formality, gravity and an authority which must be listened to and obeyed.” 以一个先锋的姿态来宣讲，这种的宣讲肯定是正式的、严肃的、有权威的，而人必须要听、要遵从这个有权威的、先锋的话语。
The keynote of true proclamation of the true Gospel is not “pulling off a quick, attractive presentation” but “thus saith the Lord.”所以真正的传讲的真正的福音，就不是说快快地搞一个短短的福音的宣讲，而是要宣讲“耶和华如此说。” Some will defend Keller’s method by saying that our generation does not want to hear that.那些维护凯勒的人会这样说，我们这一代并不想听这个。 But here is the Biblical answer: 但圣经的答案是什么呢：Has there ever been a generation that did? Of course not. 历史上有没有任何整整一代人是愿意听福音呢？当然没有！Ever since our first parents fell into sin, man has hidden and fled from the truth of God, and shaken his fist at Him. 自从我们的祖先堕落到罪中，逃避上帝的真理，在上帝面前挥他的拳头。
Keller’s methodology says that we are responsible for results as we confront man in such a state. 凯勒的方法论说，当我们面对这种处境里的人的时候，我们要对我们福音传讲的人的结果负责。Scripture tells us that we are not. 圣经告诉我们，我们并不需要为结果负责。We are responsible to proclaim the Gospel as God has given it, and to leave the results in His hands. 我们的责任乃是说，要按照神怎么样把福音赐给我们，我们就这样子的去宣讲，而把结果放在神的手中。
We are ambassadors for Christ: 我们是基督的使者：林后5：20；弗6：19－20。We have no right to say anything or use any method that the God we represent has not sanctioned. 我们没有任何的权力去讲一些，或者用一些的方法，是我们所代表的那位神没有分别出来的。We speak and act for Him, 我们是代表神说话，代表神行事的，just as Jesus did during His earthly ministry – more on this in a moment.正如耶稣在地上做工的时候一样。
等一下我们会继续讲的。 How can we do any less than our Lord did? 我们的工作怎么可以做得比耶稣在地上所做的更少呢？
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