Prodigal Gospel， Prodigal Faith–section 5
《挥霍的福音、挥霍的信仰》第五讲：
主讲：林慈信牧师_校对：刘加立弟兄_英文：Cherry姐妹_中文：JLL弟兄
Here we will examine Dr. Elliot’s third article， 下面我们会选读Elliot博士的第三篇文章，Tim Keller’s False Gospel: 提摩太凯勒的假福音: Changing Both the Method and the Message改变传福音的方法，同时改变福音的信息。
We start at the second paragraph.我们从第二段开始读。
Keller frequently emphasizes what he calls the need for a “gospel movement”凯勒常常强调我们需要一个所谓的”福音运动” – a phrase used repeatedly on his websites and in public discussion.这句话常常在他的网站和公开的讨论上使用. But what kind of a “gospel” is it， 但是他所讲的所谓“福音”是什么东西？and what kind of a “movement” does he envision to convey it? 他的异象是要有怎么样一种运动来承载所谓的福音呢？
Keller’s discussions of his “gospel” often incorporate the language of Scripture and of orthodoxy. 当提摩太凯勒讨论到他的所谓的福音的时候，他常常会使用圣经里的用词和正统信仰的用词。But Scripture is not at the center of Keller’s false conception of “gospel” 但是圣经并不是在凯勒的错误的福音观的核心，– nor is God. 甚至乎上帝也不是在凯勒错误的福音观的中心的。
And as we shall see， 下面我们会看到，Keller has a very strange conception of God， especially for a man who was supposedly trained in Reformed theology and is a leading minister in a purportedly Reformed denomination. 凯勒有一个非常奇怪的上帝观，特别是一位身为所谓在改革宗的神学院里受过训练的，也特在所谓的自称为改革宗宗派里的领袖。（作者的所谓的改革宗的宗派是指PCA。）
What， then， is at the center of Keller’s conception of “gospel”? 凯勒的所谓“福音”观念的核心有什么概念呢？Man is 人是他福音的中心，– unregenerate man.没有重生得救的人是在他所谓的福音的中心。 The presentation of the “gospel” must be， to quote Keller， “in line with the [unregenerate] culture’s own (best) aspirations， hopes， and convictions.”
“当我们呈现我们所讲出的福音的时候呢，凯勒说必须要符合（当然是不得救的，没有重生的）一个文化自已的最高的仰慕、盼望和信念。”－这是凯勒自己的话。
Let me direct your attention to Keller’s essay，请各位读者注意去拜读凯勒的文章， from which the foregoing quotation is taken， 刚才的那句话是从他的文章所引用的，titled Deconstructing Defeater Beliefs: Leading the Secular to Christ. 这篇的文章题目是《把那些打倒别人的信念解构，领世俗人到基督的面前》。
Until recently (mid-2011) this essay appeared on the websites of Redeemer Presbyterian Church， but seems to have been recently removed. 直到最近就是2011年中，这篇文章是在救赎主长老会的网站，但是最近似乎拿走了。It is still widely available on many websites that promote Keller’s conceptions and methods. 但在很多推荐凯勒的观念和方法的网站上还是很容易找得到的。In this essay Keller sets forth his definition of the “gospel” and methodology for presenting it. 这篇的文章里，凯勒就指出他所谓福音的定义和如何宣讲这个福音。All of the remaining Keller quotations in this article are from that essay. 本文下面所引用的所有凯勒的话都是出于他那篇文章。Keller and others like him claim that they are not changing the message of the Gospel， 凯勒和与他类似的人宣称他们并不是在改变福音的信息，only the method of presenting it. 只是改变传福音的方法。But we will find that he is in fact changing both. 但是我们会发现事实上他在方法和信息上都改变了。
Man Changes， So The Message Must Change? 这一段的标题是人改变，所以信息必须改变吗？
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The foundation of Keller’s false conception of a “gospel” is that man changes， and therefore the message must change as man changes in terms of his culture. 凯勒这个错误的福音观的基础是：人在改变，因此既然人他的文化在改变，福音信息也必须改变。
Keller begins by asserting that man’s resistance to the Gospel is inherently cultural: 凯勒一开始就宣称，人对福音的抗拒本质上是文化性的抗拒：Keller says， 凯勒说，”Every culture hostile to Christianity holds to a set of ‘common-sense’ consensus beliefs that automatically make Christianity seem implausible to people. These are what philosophers call “defeater beliefs”….Christianity is disbelieved in one culture for totally opposite reasons it is disbelieved in another.” 凯勒的话是：“每一个敌对基督教的文化都坚持一套所谓尝试性的、共识的信念，根据这套信念，很自动的基督教对人文来说就是不可信的了；这个就是哲学家说把别人打倒的信念。他们不相信基督教在某一种文化中的理由和在另外一种文化不相信基督教的理由可能是相反的。”
Keller has immediately begun to erect an un-Biblical foundation for the Gospel and its presentation. 凯勒一开始就建立一个福音的不合乎圣经的基础和传福音的不合乎圣经的基础。There has never been a culture that has not been hostile to Christianity 从来没有一种文化是不对基督教存敌意的– and by this I mean not nominal Christianity， but true Biblical Christianity:我不是指对挂名基督教的敌意，乃是对真正的合乎圣经的基督教所存的敌意，regeneration of the spiritually dead by the Holy Spirit， 圣灵重生那些灵里死的人，so that they may repent of their sins and place their faith in the Christ 好叫他们能够悔改，信靠基督who propitiated the wrath of God for their sins with His own blood on the cross. 就是那位透过在十字架上流出宝血，为罪人平息上帝愤怒的基督。（所以作者说出来没有一种文化是不存敌意的。）
Man’s True Problem人真正的问题
Man’s problem is not cultural， as Keller asserts. Man’s problem is sin. 人的问题不好像凯勒所说的是文化性的问题。人的问题是罪。Man’s problem is his total depravity. 人的问题是他全然地堕落。Man’s problem is unbelief. 人的问题是不相信All cultures since the Fall are depraved cultures inherently at war with God. 自从人类堕落以来，所有的文化都是堕落的，本质上是与上帝争战的。Man’s problem is that his heart is blinded by Satan， the god of this world (2 Corinthians 4:4). 人的问题是这个世界上的神-撒旦弄瞎了他的眼睛，弄瞎了他的心（林后4:4）。Man is spiritually， dead， 人的灵是死的，and he must be regenerated by the Holy Spirit (Ephesians chapter two).（弗2章）人必须由圣灵来重生他。 That is the message of Romans chapters one through three， 这个就是罗马书1－3章的信息，and First Corinthians chapters one and two: 也是哥林多前书1跟2章的信息；(Romans 1:18-19罗马书1:18-19；Romans 3:9-19罗马书3:9-19；1 Corinthians 1:18林前1:18；2:13-14）
下面一段：“Trying Christianity On”?“试试看把基督教穿上”？
Keller’s way of thinking runs counter to these clear statements of Scripture.凯勒的思想与这些圣经清楚的宣称是相违背的，是背道而驰的。 Keller asserts that we must deal with man’s cultural problem by understanding that “postmodern people come to Christ through process [we shall say more subsequently about what he means by this term]， through relationships， though mini-decisions， through ‘trying Christianity on’. 凯勒说我们首先要处理人的文化性的问题，就是透过了解后现代的人（下面是凯勒的话）后现代的人们是透过过程来到基督的，透过人际关系来到基督，透过迷你的决定、小小的决志，透过试穿-“试试看把基督教穿上”来亲近基督的。They are pragmatic rather than abstract in their reasoning， etc.” 他们的思维不是抽象的，是实用主义的”。凯勒的话到这里。But， says Keller， this does not mean that they should be approached with “virtually no arguments at all.”但是凯勒说：这并不意味着我们完全不用任何的论据来亲近他们。
下面是凯勒的话：
There have been many times in New York City that I have seen people make professions of faith that seemed quite heart-felt， 在纽约城我很多次看到一些人，看起来是从心里发出的做了一次信心的决志或者是宣称；but when faced with serious consequences if they maintained their identification with Christ但是假如他们面对一些很严重的后果，假如他们愿意维持与基督认同而面对一些严重后果的话， (e.g. missing the opportunity for a new sexual partner 比方说错过一次性交的伴侣的机会，or some major professional setback或者在事业上受到一些严重的挫折) they bailed on their Christian commitment. 他们就把他们基督徒的委身就收回了。The probable reason was that they had not undergone deeper ‘world-view change’. 很可能的理由是他们并没有经历到一个深层的“世界观的改变”。They had fitted Christ to their individualistic world-view rather than fitting their worldview to Christ. 他们把基督配用在他们的自我中心的世界观里面，而不是把他们的世界观调整到基督那边。They professed faith simply because Christianity worked for them，他们宣称他们信，只不过因为基督教对他们有效有用， and not because they grasped it as true whether it is ‘working’ for them this year or not! 他们信并不是因为他们掌握到基督教是真的，不论今年对他们来说是灵光的，有效的，还是没有效的！They had not experienced a ‘power encounter’ between the gospel and their individualistic world-view. 他们并没有在福音和自我中心的世界观之间，他们并没有经历过一次权力的相遇。
Let us stop here once again. 我们停一下。The problems Keller observes are the precisely the problems that come through the approach to the “gospel” of which Keller approves – “com[ing] to Christ through process， through relationships， though mini-decisions， through ‘trying Christianity on’.” 这些的问题就是因为凯勒所认同的传福音的方法所导致的，就是透过过程、透过人际关系、透过迷你的小小的决志，透过试试看穿上基督教所导致的问题啰。Jesus Himself spoke of this with a clarity that Keller does not: 耶稣讲的非常清楚，凯勒讲得不清楚：
下面作者就引用撒种的比喻。Math. 13:3-9， 13：18－23。太13:3-9，13:18-23
What is Jesus’ message in these passages? 耶稣在马太福音13章的信息是什么？The problem is the heart of man， 人的问题是人的心，a heart that must be changed. 人的心必须改变。The problem is not cultural. 人的问题不是文化。Man cannot “have a change of heart” on his own， or through mere engagement with God on a cultural level. 人不可能靠自己改变他的心，不可能在文化的层次与上帝相遇而改变他自己的心的。God must change man’s heart. 唯有上帝能够改变人的心。In this， the tribesman of the Amazon is no different from the most-degreed university professor. 从这点来说，在巴西的原始人与最多学位的大学教授没有两样。
Neither proclaiming nor receiving the true Gospel is a matter of， as Keller puts it， sinful man “trying Christianity on” to see if it suits him， like the latest pair of fashion jeans. 宣讲福音跟接受福音都不是好像一个罪人试试看穿上基督教，好像是试试看穿上最新的流行的牛仔裤。Unless man’s heart is changed， he will quickly find that he doesn’t like the garment! 除非人的心改变，他很快就发现他不喜欢这件牛仔裤！Entirely different from this is the person who is truly saved，真正得救的就完全不一样的了，who， as Jesus said， “hears the Word and understands it” 耶稣说，“听到神的话明白”– not by his own reason， 不是靠自己的理性，not by cultural contextualization， 不是因为在文化上处境化，but by the regenerating and illuminating work of the Spirit. 而是因为圣灵光照、圣灵重生一个人所导致的。
下一讲我们继续讲Elliot的这第三篇文章，we will continue with the third article of the series in our section–section 6.
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