- 圣灵与基督THE HOLY SPIRIT AND CHRIST
《约翰福音》是否可靠的历史根据问题 – 已有 一个世纪的学术讨论。
John’s Gospel – a century of academic debate about the historical trustworthiness.
在研究《新约圣经》主旨时，若还以《约翰福音》起始，就会显得过时落伍了。
It is unfashionable to start with John when exploring New Testament themes.
一般惯常的作法，是透过《马太》、《马可》、及《路加福音》，有时也透过彼得和保罗的书信，去研究约翰的见证。
The convention: work up to the study of John’s witness via Matthew, Mark, Luke’s two volumes, and sometimes Peter and Paul, too.
可是﹕But –
对于约翰的记载，我们看不出有任何充分理由去怀疑它的真确性。
No good reason to doubt the authenticity or the intrinsic clarity of what John records.
约翰福音记载了耶稣亲口说的话，位我们提供了理解圣灵职事的重要线索。
In John Gospel, from Jesus’ lips, the vital clue for understanding the ministry of the Spirit is given.
关于圣灵的应许THE PROMISE OF THE SPIRIT.
约翰告诉我们，耶稣在祂被卖的一夜，向十一门徒说了一段很长的话，表示自己将要离开他们，进入荣耀中；并论到他们未来的门徒生命将会如何。
Jesus spoke about the disciple’ future discipleship, in the light of his own imminent departure to glory (John chapters 13-16).
耶稣好几次提到保惠师，即是祂所说﹕真理的灵，和圣灵。
He referred several times to the Paraclete, whom he identified as the Spirit of truth and the Holy Spirit.
约14:17 – 真理的灵Spirit of truth
就是真理的圣灵, 乃世人不能接受的. 因为不见祂, 也不认识祂. 你们却认识祂. 因祂常与你们同在, 也要在你们里面.
约John 15: 26 – 真理的灵Spirit of truth
但我要从父那里差保惠师来, 就是从父出来真里的圣灵. 祂来了, 就为我作见证.
约John 16: 13 – 真理的灵Spirit of truth
只等真理的圣灵来了, 祂要引导你们明白(原文作进入)一切的真理. 因为不是凭自己说的, 乃是把他所听见的都说出来. 并要把将来的事告诉你们.
约John 14: 26 – 圣灵Holy Spirit
但保惠师, 就是父因我的名所要差来的圣灵, 祂要将一切的事, 指教你们并且要叫你们想起我对你们所说的一切话.
耶稣说﹕在祂离去以后，天父会因着祂（圣子）的要求而差派保惠师来。
The Paraclete would be sent by the Father at his (the Son’s) personal request, following his own departure.
约John 14: 16
我要求父, 父就另外赐给你们一位保惠师, (或作训慰师)叫祂永远与你们同在.
约John 14:26
但保惠师, 就是父因我的名所要差来的圣灵, 祂要将一切的事, 指教你们并且要叫你们想起我对你们所说的一切话.
因此，我们可以说﹕圣灵是由圣子差派的一位天父的使者。
The Paraclete could be said to be sent by the Son as the Fahter’s agent.
约John 15: 26
但我要从父那里差保惠师来, 就是从父出来真里的圣灵. 祂来了, 就为我作见证.
约John 16: 7
然而我将真情告诉你们. 我去是与你们有益的. 我若不去, 保惠师就不你们这里来. 我若去, 就差祂来.
耶稣说，祂会「因我的名」受差遣。
He would be sent “in My name.”
约John 14: 26
但保惠师, 就是父因我的名所要差来的圣灵, 祂要将一切的事, 指教你们并且要叫你们想起我对你们所说的一切话.
意即是说﹕祂是耶稣的信差，发言人，和代表。祂将永远与耶稣的门徒同在。
That is: as Jesus’ courier, spokesman, and representative.
He would stay with Jesus’ disciples forever.
约John 14:16
我要求父, 父就另外赐给你们一位保惠师, (或作训慰师下同)叫祂永远与你们同在.
借着祂的降临，耶稣 – 他们荣耀的主 – 会真实地住在他们中间。
Through his coming to them, Jesus himself, their glorified Lord, would actually return to them.
约John 14: 18-23
18 我不撇下你们为孤儿, 我必到你们这里来.
19 还有不多的时候, 世人不再看见我. 你们却看见我. 因为我活着, 你们也要活着.
20 到那日你们就知道我在父里面, 你们在我里面, 我也在你们里面.
21 有了我的命令又遵守的, 这人就是爱我的. 爱我的必蒙我父爱他, 我也要爱他, 并且要向他显现.
22 犹大 (不是加略人犹大) 问耶稣说, 主阿, 为甚么要向我们显现, 不向世显现呢.
23 耶稣回答说, 人若爱我, 就必遵守我的道. 我父也必爱他, 并且我们要到那里去, 与他同住.
在圣灵的新约职事中（这正是耶稣所讲述的），圣灵会隐藏自己，而将人的注意力校正在耶稣身上，把人带进信，望，爱，顺服，敬拜和委身的生活中，以致与基督深深密契。
In his new covenant ministry (for this is what Jesus was talking about), the Spirit would be self-effacing, directing all attention away from himself to Christ, and drawing folk into the faith, hope, love, obedience, adoration, and dedication, which constitute communion with Christ.
* 这就是（中译﹕仍旧是）衡量所谓「属灵」运动，并所谓「属灵」经历的主要标准。
This remains the criterion by which the authenticity of supposed “spiritual” movements, and of supposedly “spiritual” experiences, may be gauged.
圣灵与基督的同在THE SPIRIT AND CHRIST’S PRESENCE.
凡愿意遵行上帝话语者，都表明他们是爱上帝的。圣灵会使他们（中译﹕帮助他们）真实地经历基督的同在，并与基督和天父相交。
The Spirit would make the presence of Christ, and fellowship with him and his Father, realities of experience for those who, by obeying his words, showed that they loved him.
约John 14:21-23
21 有了我的命令又遵守的, 这人就是爱我的. 爱我的必蒙我父爱他, 我也要爱他, 并且要向他显现.
22 犹大 (不是加略人犹大) 问耶稣说, 主阿, 为甚么要向我们显现, 不向世显现呢.
23 耶稣回答说, 人若爱我, 就必遵守我的道. 我父也必爱他, 并且我们要到那里去, 与他同住.
* 这是基督徒获得独特经历的保证（charter, 中译﹕「途径」），约翰已亲自为这种经历作见证﹕
This is the charter for that quality of Christian experience to which John himself testified.
约壹I John 1:3
我们将所看见, 所听见的, 传给你们, 使你们与我们相交, 我们乃是与父并他儿子耶稣基督相交的.
这是基督给我们众人的挑战，叫我们寻求这种亲身体验的相交生活，而不单单满足于次等的基督徒生活。
It comes as Christ’s challenge to us all, to seek this experienced fellowship, and settle for nothing less.
圣灵的教导THE TEACHING OF GOD’S SPIRIT.
耶稣在世上三年的事奉中，曾经不断教导人，同样，圣灵也负责教导的工作。
The Spirit would teach, as Jesus had taught for the three precious years of his ministry on earth.
圣灵教导的方式是使门徒回想并了解耶稣曾经说过的话。
The Spirit’s way of teaching would be to make disciples recall and comprehend what Jesus himself had said.
约John 14:26
但保惠师, 就是父因我的名所要差来的圣灵, 祂要将一切的事, 指教你们并且要叫你们想起我对你们所说的一切话.
参Cf. 约John 16:13 – 耶稣所说「一切的真理」﹕
只等真理的圣灵来了, 祂要引导你们明白(原文作进入) 一切的真理. 因为祂不是凭自己说的, 乃是把祂所听见的都说出来. 并要把将来的事告诉你们.
约16﹕13 「一切的真理」 ﹕类似约14﹕26的 「一切的事」。意思并不说「要知道所有任何事情」。而是指「所有你需要知道有关我的事」。
“All the truth.” “All things” = not “all there is to know about anything,” but “all you need to know about me.”
「将来的事」并非「将来要发生在你们身上的事」，而是「将要发生在我身上的事」﹕十字架，复活，作王，再来，复兴万事。
“The things that are to come” = not “what awaits you,” but “what awaits me” – the cross, the resurrection, the reign, the return, the restoring of all things.
今天，林林总总的所谓基督教神学思想争相吸引我们的注意力。我们应用上述方法去试验圣灵在这一切神学思想里到底占了什么地位。
This is the test that will show how much of the Spirit there is, in each of the various types of supposedly Christian theology.
圣灵的见证THE WITNESS OF THE SPIRIT.
* 圣灵会为基督作见证，使众人知道那像囚犯一样受刑钉死的基督，实际上并非罪人。祂复活后进入天父的荣耀中，证明（中译﹕就证明）祂是正义无罪的。祂借着十字架上的审判，驱逐了世界的黑暗之主，并成为世界的审判着。
The Spirit would attest Christ in the manner of a witness, causing folk to know that though crucified as a criminal, he was not in any way a sinner, that he was in fact vindicated as righteous by his return to the Father’s glory, that he began to fulfill his role as the world’s judge by the judgment, carried out on the cross, which dethroned the world’s dark lord, and that failure to acknowledge him in these terms is the sin of unbelief.
约John 12:31
现在这世界受审判. 这世界的王要被赶出去.
凡拒绝承认这些真理的都犯了不信的罪。
约John 15:27
你们也要作见证, 因为你们从起头就与我同在.
约John 16: 8-11
8 祂既来了, 就要叫世人为罪, 为义, 为审判, 自己责备自己.
9 为罪, 是因他们不信我.
10 为义, 是因我往父那里去, 你们就不再见我.
* 作见证的灵（中译﹕那带着见证的灵）这样（中译﹕无形中）成了世人的起诉者，让世人醒悟到拒绝耶稣，或不以认真态度对祂是何等严重的罪。
The witnessing Spirit would hereby act as humanity’s prosecutor, working in heart after heart the verdict “I was wrong; I am guilty; I need forgiveness” as he brings home the enormity of rejecting Jesus or at least not taking him seriously enough.
约John 16: 8
祂既来了, 就要叫世人为罪, 为义, 为审判, 自己责备自己.
* 圣灵在一个又一个的心灵中工作，叫人知罪，承认﹕「我错了；我有罪（中译﹕我有罪了）；我需要上帝的赦免。」这是圣灵在福音工作中协助人信主的应许。
This is a promise of the Spirit’s aid in evangelism.
祂说服人，及使人扎心知罪（中译﹕使人认认罪的方式），是透过教会传递使徒的资讯（中文翻译加﹕去说服人接受基督）。而圣灵的见证，是借著作见证的基督徒将真理展示在人们的心思意念中。
* 圣灵奇妙地开启人心灵的耳朵（中译﹕然后圣灵就开启众人心灵的耳朵），使真理在每个罪人的良心里运行。
His way of convincing and convicting is through Christian persuading, as the Church relays the apostolic message.
His witness is a matter of his opening the inward ear, and applying to the individual conscience the truths that witnessing Christians set before the mind.
约John 15: 27
你们也要作见证, 因为你们从起头就与我同在.
约John 17: 20
我不但为这些人祈求, 也为那些因他们的话信我的人祈求.
故此，圣灵使要荣耀那荣耀的救主。
Thus – the Spirit would glorify the glorified Savior.
约John 16:14
祂要荣耀我. 因为祂要将受于我的, 告诉你们.
一方面，圣灵将关于基督的真理阐释清楚，另方面，祂开启人愚昧的心窍去接受真理。由始至终，主基督耶稣都是圣灵职事的焦点。
Acting both as interpreter to make clear the truth about him, and as illuminator to ensure that benighted minds receive it. Jesus, the Lord Christ, would be the focal point of the Spirit’s ministry, first to last.
圣灵照明（荣耀）基督THE FLOODLIGHT MINISTRY.
关于圣灵这方面的职事，耶稣在地上地时候，圣灵「还没有赐下。」
The Spirit was “not yet” in this role while Jesus was on earth.
约John 7:39
耶稣这话是指着信他之人, 要受圣灵说的, 那时还没有赐下圣灵来. 因为耶稣尚未得着荣耀.
直至天父荣耀了基督，圣灵才开始祂的工作，使人醒觉到耶稣的荣耀。
Only when the Father had glorified him could the Spirit’s work of making men aware of Jesus’ glory begin.
约John 17: 1, 5
1 耶稣说了这话, 就举目望天说, 父阿, 时候到了. 愿你荣耀你的儿子, 使儿子也荣耀你.
5 父阿, 现在求你使我同你享荣耀, 就是未有世界以先, 我同你所有的荣耀.
圣灵的资讯永不是﹕「看我，听我，来就我，来认识我。」
The Spirit’s message is never: “Look at me; listen to me; come to me; get to know me.”
而是﹕「看祂，看祂的荣耀；听祂，留心祂的话语；来就近祂，得着生命；认识祂，尝尝祂所赐的喜乐和平安。」
It is always: “Look at him, and see his glory; listen to him, and hear his word; go to him, and have life; get to know him, and taste his gift of joy and peace.”
圣灵作为第二位保惠师，经常引领我们来到原本的保惠师面前。这位原本的保惠师常常借着第二位保惠师第降临就近我们。
As the second Paraclete, the Spirit leads us constantly to the original paraclete, who himself draws near through the second Paraclete’s coming to us.
约John 14:18
我不撇下你们为孤儿, 我必到你们这里来.
*圣灵使我们能辨明第一位保惠师，感动我们伸出我们的手，与那位作在宝座上的，与我们相遇的保惠师相交；这样，圣灵按照基督自己的话荣耀基督。
（中译﹕圣灵帮助我们辨出原来的保惠师，又在这位保惠师从祂的宝座下来与我们相遇时，感动我们向祂伸出双手；就这样，圣灵照着基督的话荣耀基督。）
Thus, by enabling us to discern the first Paraclete, and by moving us to stretch out our hands to him as he comes from his throne to meet us, the Holy Spirit glorifies Christ, according to Christ’s own word.
- 圣灵与基督徒THE HOLY SPIRIT AND CHRISTIANS
耶稣的教训给我们提供了主要线索，藉以解释《新约圣经》一切有关圣灵职事的教导。
This teaching by Jesus is the clue to interpreting everything the New Testament tells us about the Spirit’s ministry to Christians.
* 太多时候，我们只依据我们的需要和缺乏来理解圣灵的职事，而没有按着真理理解；即﹕圣灵的工作是荣耀基督，向我们体现基督，叫我们醒觉基督是谁，好叫我们完全信靠祂！
Too often that ministry is related only to our lacks and needs, and not thought through in terms of the truth we have been learning – namely, that the Spirit is here to glorify Christ and that his main and constant task is to mediate Jesus’ presence to us, making us aware of all that Jesus is, so that we will trust him to be all that to us.
结果，我们以基督徒为中心，而今不是以基督为中心去理解圣灵的工作。换句话说﹕我们是以人为中心，而不是以上帝为中心去看圣灵的职事。
The result is a view of the Spirit’s ministry that is Christian-centered instead of being Christ-centered: man-centered rather than God-centered.
无可置疑，其中一个导致这种以人为中心的观点的原因是﹕虽然《新约》书信对圣灵在个人身上所担任的职事有最详尽的讨论，却甚少提及门徒与主耶稣之间的爱和相交（因为﹕当时书信的读者肯定已知道这方面的真理）。然而在福音书中，虽对于关乎耶稣的一切有最详细的描述与阐释，但除了约翰14-16章以外，甚少论及圣灵。
One reason for this man-centered view is that in the epistles, very little is said about the disciple’s communion with, and love for Jesus his Master; while in the gospels, very little apart from John 14-16 is said about the Spirit.
但是我们必须谨记﹕福音书是为那些熟悉书信中教义的人写的；同样，书信的读者脑海中很自然会浮现有关信靠基督和爱基督的经文。
But: …as the gospels were written for folk who already knew much of the doctrine of the epistles, so the epistles were written to folk who already knew many of the stories of the gospels…
我们绝不可忘记﹕圣灵在新约之下的主要工作仍旧是体现基督。
We should never let ourselves forget that mediating the presence of Christ was, and remains the main task the Spirit is here to perform under the new covenant.
圣灵与重生THE NEW BIRTH.
* 基督徒生命开始时的重大改变，就是耶稣所喻说的「新生」或「重生」（约3﹕3-8；另参彼前1﹕23，雅1﹕18）；圣经说，人的重生，是「从灵生的」（约3﹕6）。
It is truly said that the great change that starts our Christian lives, which Jesus pictures as “new birth” or being “born again” (John 3:3-8; cf. also I Peter 1:23, James 1:18), is “of the Spirit” (verse 6).
约John 3:3- 8
3 耶稣回答说, 我实实在在的告诉你, 人若不重生, 就不能见上帝的国.
4 尼哥底母说, 人已经老了, 如何能重生呢. 岂能再进母腹生出来么.
5 耶稣说, 我实实在在的告诉你, 人若不是从水和圣灵生的, 就不能进上帝的国.
6 从肉身生的, 就是肉身. 从灵生的, 就是灵.
7 我说, 你们必须重生, 你不要以为希奇.
8 风随着意思吹, 你听见风的响声, 却不晓得从那里来, 往那里去. 凡从圣灵生的, 也是如此.
彼前1 Peter 1: 23
你们蒙了重生, 不是由于能坏的种子, 乃是由于不能坏的种子, 是借着上帝活泼常存的道.
雅James 1:18
祂按自己的旨意, 用真道生了我们, 叫我们在祂所造的万物中好像初熟的果子.
The new birth is “of the Spirit” (John 3:6).
第5节提及的「水」并非指任何可以补充圣灵内在工作的外在东西。祂不是指约翰的施洗，或基督徒的洗礼，或如一些人所假定的自然生产时的羊水。而是指到内在更新的洁净，正如以西结书36﹕25-27的意象一样。
“Water” of verse 5 does not refer to anything external, that is complementary to the inward work of the Spirit, not to John’s baptism or to Christian baptism, or to the waters of natural birth, but rather to the cleansing aspect of inward renewal, as pictured in Ezekiel 36:25-27.
结Ezekiel 36: 25- 27
25 我必用清水洒在你们身上, 你们就洁净了. 我要洁净你们, 使你们脱离一切的污秽, 弃掉一切的偶像.
26 我也要赐给你们一个新心, 将新灵放在你们里面. 又从你们的肉体中除掉石心, 赐给你们肉心.
27 我必将我的灵, 放在你们里面, 使你们顺从我的律例, 谨守遵行我的典章.
所以，在第6节没有提及水，并不产生问题，因为水只不过说明圣灵更新工作的其中一方面而已。
No problem arises from the non-mention of water in verse 6, because: the water was never
more than an illustration of one aspect of the Spirit’s renewing action.
我们也很熟悉这真理﹕（不是﹕在类似的基础下）保罗成这个过程为「重生」 (regeneration, 多3:5) 和「新造」(new creation, 林后 5:17, 加 6:17)。
It is also familiar ground that: Paul calls this process “regeneration” and “new creation.”
多Titus 3: 5
祂便救了我们, 并不是因我们自己所行的义, 乃是照祂的怜悯, 借着重生的洗, 和圣灵的更新.
林后II Corinthians 5:17
若有人在基督里, 他就是新造的人. 旧事已过, 都变成新的了.
加Galatians 6:17
从今以后, 人都不要搅扰我. 因为我身上带着耶稣的印记.
保罗并把它解释为与基督同死同复活的生命改变。
Paul explains it in terms of life-changing union with Christ in his death and resurrection.
罗Romans 6:3- 11
3 岂不知我们这受洗归入基督耶稣的人, 是受洗归入祂的死么.
4 所以, 我们借着洗礼归入死, 和祂一同埋葬. 原是叫我一举一动有新生的样式, 像基督借着父的荣耀, 从死里复活一样.
5 我们若在祂死的形状上与祂联合, 也要在祂复活的形状上与祂联合.
6 因为知道我们的旧人, 和祂同钉十字架, 使罪身灭绝, 叫我们不再作罪的奴仆.
7 因为已死的人, 是脱离了罪.
8 我们若是与基督同死, 就信必与他同活.
9 因为知道基督既从死里复活, 就不再死, 死也不再作祂的主了.
10 祂死是向罪死了, 只有一次. 祂活是向上帝活着.
11 这样, 你们向罪也当看自己是死的. 向上帝在基督耶稣里, 却当看自己是活的.
12 所以不要容罪在你们必死的身上作王, 使你们顺从身子的私欲.
13 也不要将你们的肢体献给罪作不义的器具. 倒要像从死里复活的人, 将自己献给上帝. 并将肢体作义的器具献给上帝.
14 罪必不能作你们的主. 因为你们不在律法之下, 乃在恩典之下.
15 这却怎么样呢. 我们在恩典之下, 不在律法之下, 就可以犯罪么. 断乎不可.
16 岂不晓得你们献上自己作奴仆, 顺从谁, 就作谁的奴仆么. 或作罪的奴仆以至于死. 或作顺命的奴仆, 以至成义.
17 感谢上帝, 因为你们从前虽然作罪的奴仆, 现今却从心里顺服了所传给你道理的模范.
西Colossians 2:12-15
12 你们既受洗与祂一同埋葬, 也就在此与祂一同复活. 都因信那叫祂从死里复活上帝的功用.
13 你们从前在过犯, 和未受割礼的肉体中死了, 上帝赦免了你 (或作我们)一切过犯, 便叫你们与基督一同活过来.
14 又涂抹了在律例上所写, 攻击我们有碍于我们的字据, 把祂撤去, 钉在十字架上.
15 既将一切执政的掌权的掳来, 明显给众人看, 就仗着十字架夸胜.
*保罗肯定，成为基督徒的过程是透过信心完成的（中译﹕保罗确定基督徒借着信心能逐渐达致完全）；信心的意思是仰望基督，信靠祂所流的宝血，并宝血所印证赦罪的应许。
Paul affirms, as does Christ himself, that the process of becoming a Christian reaches completion through faith, which means looking to Christ and trusting his shed blood and the promise of pardon that it sealed.
罗Romans 4:16-25
16 所以人得为后嗣是本乎信. 因此就属乎恩. 叫应许定然归给一切后裔. 不但归给那属乎律法的, 也归给那效法亚伯拉罕之信的.
17 亚伯拉罕所信的, 是那叫死人复活使无变为有的上帝, 他在主面前作我世人的父. 如经上所记, [我已经立你作多国的父.]
18 他在无可指望的时候, 因信仍有指望, 就得以作多国的父, 正如先前所说, [你的后裔将要如此.]
19 他将近百岁的时候, 虽然想到自己的身体如同已死, 撒拉的生育已经断绝, 他的信心还是不软弱.
20 并且仰望上帝的应许, 总没有因不信, 心里起疑惑. 反倒因信, 心里得坚固, 将荣耀归给上帝.
21 且满心相信, 上帝所应许的必能作成.
22 所以这就算为他的义.
23 算为他义的这句话, 不是单为他写的,
24 也是为我们将来得算为义之人写的. 就是我们这信上帝我们的主耶稣从死里复活的人.
25 耶稣被交给人, 是为我们的过犯, 复活, 是为叫我们称义. (或作耶稣是我们的过犯交付了是为我们称义复活了)
罗Romans 10: 8-13
8 祂到底怎么说呢. 他说, [这道离你不远, 正在你口里, 在你心里. 就是我们所传信主的道.
9 你若口里认耶稣为主, 心里信上帝叫祂从死里复活, 就必得救.
10 因为人心里相信, 就可以称义. 口里承认, 就可以得救.
11 经上说, [凡信祂的人, 必不至于羞愧.]
12 犹太人和希利尼人, 并没有分别. 因为众人同有一位主, 祂也厚待一切求告祂的人.
13 因为 [凡求告主名的, 就必得救.]
西Colossians 2:12
你们既受洗与祂一同埋葬, 也就在此与祂一同复活. 都因信那叫祂从死里复活上帝的功用.
约John 3:15-21
15 叫一切信祂的都得永生. (或作叫一切信的人在他里面得永生)
16 上帝爱世人, 甚至将祂的独生子赐给他们, 叫一切信祂的, 不至灭亡反得永生.
17 因为上帝差祂的儿子降世, 不是要定世人的罪, 乃是要叫世人因祂得救.
18 信他的人, 不被定罪. 不信的人, 罪已经定了, 因为他不信上帝独生子的名.
19 光来到世间, 世人因自己的行为是恶的, 不爱光倒爱黑暗, 定他们的罪就是在此.
20 凡作恶的便恨光, 并不来就光, 恐怕他的行为受责备.
21 但行真理的必来就光, 要显明他所行的是靠上帝而行.
约John 5:24
我实实在在的告诉你们, 那听我话, 又信差我来者的, 就有永生, 不至于定罪, 是已经出死入生了.
约John 6: 47
我实实在在的告诉你们, 信的人有永生.
约John 6: 53-58
53 耶稣说, 我实实在在的告诉你们, 你们若不吃人子的肉, 不喝人子的血, 就没有生命在你们里面.
54 吃我肉, 喝我血的人就有永生. 在末日我要叫他复活.
55 我的肉真是可吃的, 我的血真是可喝的.
56 吃我肉喝我血的人, 常在我里面, 我也常在他里面.
57 永活的父怎样差我来, 我又因父活着, 照样, 吃我肉的人, 也要因我活着.
58 这就是从天上降下来的粮. 吃这个粮的人, 就永远活着, 不像你们的祖宗吃过吗哪, 还是死了.
同时保罗也告诉我们，圣灵吸引我们倚靠和追随基督，使我们与基督联合，成为祂教会的肢体，同属一个身体。因此我们借着信心，可在祂的大能之下活出超自然的生命。
The Spirit draws us into a personal expression of dependence on and discipleship under Jesus, and by this means, unites us to him as members of the one body that is his church, so that henceforth by faith we live a supernatural life in his power.
林前I Corinthians 12: 3
所以我告诉你们, 被上帝的灵感动的, 没有说耶稣是可咒诅的. 若不是被圣灵感动的, 也没有能说耶稣是主的.
林前I Corinthians 12:13
我们不拘是犹太人, 是希利尼人, 是为奴的, 是自主的, 都从一位圣灵受洗, 成了一个身体. 饮于一位圣灵.
可是，我们对于新生通常过于「主观」；「主观」的意思并不是「个人化」，而是说太内向，把注意力全集中到个别信徒身上，忽略了那位拯救人的基督。着是错误的想法，会产生两个不良的后果。
Yet: often our thoughts about the new birth are too subjective – not too personal (that could hardly be), but too turned in, with all our interest focused on the individual who believers, rather than on the Christ who saves.
This is bad thinking – it produces two bad results.
- 首先，我们脑海中充塞着一种规格式的期望，认为悔改信主必定有某种情感经验（为罪忧伤，在寻索真理过程中的痛苦挣扎，信主后的极度喜乐等等）。我们从别人的悔改经历中推论出这种期望。这些经历可能自保罗开始，到后来的奥古斯丁，路德，本仁，卫斯理，以至我们自己的悔改经验；然后，我们永这些经历作为判断我们同代的弟兄姐妹是否真正悔改的准绳。这真是愚昧又可悲！Our minds get possessed by a standard expectation of emotional experience in conversion (so much sorrow for sin, so much agony of search, so much excess of joy). We deduce this expectation from conversion stories known to us – Paul, Augustine, Luther, Bunyan, Wesley… We use it as a yardstick for judging whether or not our contemporaries are converted. This is sad and silly.
*罪人回归信主的经历因人而异，万不可用任何标准期望来衡量。
[中译本﹕许多悔改的经历，甚至一些很突然而又可追溯日期的经验（这些经验可能只属少数人），可以跟一般标准的期望有极大差异。]
Conversion experiences vary too much to fit any standard expectations.
*我们若用任何标准经验的尺度来衡量人的归主，很容易将一些满有归主（指﹕悔改，信心）的生命特征的人，当作是未信者；又把一些有标准经历的人当作已信主者，虽然他们现时的生命，已经完全没有那种标准经历（就是他们见证所讲述的经历）的特征了。
[ 中译本﹕我们硬要用这种尺度去量度别人，很容易把一些现时满有悔改特征的人指为未信者，同时，对于那些曾经一度见证自己有合乎标准悔改经验的人，虽然现在已不再有那些经验，我们还是把他们当作是已经悔改信主的。]
The effect of using this yardstick is: we are often found dismiss as unconverted many who show abundant signs of present convertedness, while continuing to treat as converted folk who look as if the standard experience to which they once testified has now completely worn off.
其实，正如清教徒和爱德华兹所熟知的，根本没有一种情感状况或什么必然后果，也没有任何单独的经验，可以作为明确的新生指标。
The truth is: no emotional state or sequence as such, no isolated experience considered on its own, can be an unambiguous index of new birth.
我们若凭任何一个指标去思想，判断，必会产生无数错误。
* 惟独在现时活出归主（悔改，信心）的生命 (a life of present converted-ness)的人，才让别人有信心确定，他是一个曾经归主的人(he was converted at some point in the past) 。
[惟独现时就出现出悔改的新生命，才足以让人有信心去确定一个人以往曾在某一个时候悔改信主。]
We shall make endless errors if we think and judge otherwise. Only a life of present convertedness can justify confidence that a person was converted at some point in his or her past.
- 第二个不良后果，就是在我们的福音资讯中，基督不是我们所注意的中心，也不是开启我们生命意义的钥匙，祂只不过是一个形象 – 有时只是一个模糊不清的形象，我们把他引进来，只不过为了解答我们一些先存以自我位中心的问题（如﹕我如何找到内心的平安？如何在压力下找到心灵和思想上的平安？欢欣？喜乐？生活的力量？）。
In our evangelistic presentations, Christ appears not as the center of attention and himself the key to life’s meaning, but as a figure – sometimes a very smudgy figure – brought in as the answer to some preset egocentric questions of our own (How may I find peace of conscience? Peace of heart and mind when under pressure? Happiness? Joy? Power for living?).
我们并不强调尽忠跟随耶稣的必要及其中的要求（有些人甚至认为原则上是不应该强调的），因此跟随耶稣的代价也没有人去计算了。
The necessity of faithful discipleship to Jesus, and the demands of it, are not stressed. The cost of following Jesus is not counted.
* 结果，我们撒下的福音种子，只收割了一大批还未回转（注﹕即还未悔改信耶稣）的人，他们以为可以随意呼唤耶稣，利用祂作为救主和助手，但不承认祂为生命的主。同时，亦吸引了一大堆人，他们被一面倒资讯的所谓亮光所误导（中译﹕他们被资讯中片面的光芒所误导），以为基督可以保护属祂的人免遇上生命中一切烦恼。
In consequence, our evangelism reaps large crops of still unconverted folk who think they can cast Jesus for the role of P. G. Wodehouse’s Jeeves, calling him in and making use of him as Saviour and Helper, while declining to have him as Lord. It brings in great numbers who, misled by the glowing one-sidedness of our message, have assumed that Christ can be relied on to shield those who are his from all major trouble.
第一类人若然没有完全流失，便成为教会中的枯木。第二类人大受打击，极度困扰 – 这是因为他们所期望的，刚好与实际经验相反。
The first group become dead wood in our churches. The second group experience traumatic upsets, because they expected the opposite.
使信徒产生这种虚假期望的牧养方式是残缺的（中译﹕有问题的），甚至到残忍的地步。当困难临到时，信徒除了咬紧牙关，顽强不屈，就再无其他应付方法了。
The nurture that leaves Christians with false expectations and no resources except the stiff upper lip for coping when trouble strikes, is defective to the point of cruelty.
这些期望到底从哪里来的呢？
Where do these expectations come from?
似乎很明显，我们那种推销员式以人为中心的福音资讯，一方面大力吹棒基督徒生命的好处，另一方面只避重就轻地谈论基督徒的担子，因而给信主的人固定了一条思想路线。这正是我们需要追溯的问题根源。
The salesman-like man-centeredness of so much of our evangelism, cracking up the benefits and minimizing the burdens of the Christian life, thereby fixing the lines on which converts will subsequently think, is one root cause.
那么，我们该怎样清理现时福音资讯里过多及有害的主观成分？
How could we purge our evangelism of its excessive and damaging subjectivity?
最简洁的答案是﹕
The short answer is:
学习紧随圣灵的引导，直接注目在耶稣基督身上 – 祂是救世的上帝，是世人的典范，未来的审判者，也是软弱，贫穷和不可爱者的爱侣；祂曾亲自背负了十字架，现在要带领我们走十架的道路。
By learning to keep in step with the Spirit’s new covenant ministry and to focus more directly on Jesus Christ himself as Saviour God, as model human being, as coming Judge, as Lover of the weak, poor, and unlovely, and as Leader along the path of cross-bearing that he himself trod.
*然后，我们要改正那所谓标准归主经验的错误框框，而强调归主的内涵主要完全不是感情，而是个人对基督的委身。
（中译﹕然后，我们救可以打破那所谓标准悔改经验的旧框框，强调悔改的内涵主要不是某种情感流露，而是个人对基督全然委身。）
Then, we could correct the standard-experience stereotype of conversion, stressing that conversion is essentially not feelings at all, but personal commitment to this Christ.
* 同时我们必需改变以往的恶习，不再将归主经验抽离，作为判断信仰真伪的特征；我们应该转而强调，唯一证明一个人过去曾信主的标志，就是他现今的生命流露着悔改信主的真实。
（中译﹕同时，我们可以改变我们一贯的习惯，不再将悔改经验抽离，作为判别信仰真伪的特征，转而以目前悔改生命的流露作为曾否悔改的唯一明证。）
Then, too, we could correct the habit of treating conversion experiences in isolation as signs of Christian authenticity, by stressing that the only proof of past conversion is present convertedness.
再者，我们可以修正那不虔不敬的观念，不再以耶稣为可供我们利用的一位救主，改为强调耶稣是道成肉身的上帝，我们必须以赞美和事奉来敬拜祂。
Also we could then correct the irreverent idea that Jesus the Saviour is there to be used, by stressing that as God incarnate he must be worshiped both by words of praise and by works of service.
还有﹕我们可以矫正从前以为基督徒生命是一帆风顺，鸟语花香的错误观念。
我们应该强调﹕基督的道路是经过死亡再经历复活的路。我们必须知道，祂经常引领我们走上这一条相同的道路，即使它的形式或许千变万化。
In addition, we could then correct the bed-of-roses idea of the Christian life, by stressing that, while Christ’s way was the way of a resurrection experience following a death experience, and we must expect to find that he is constantly taking us along that same road in one or other of its thousand different forms.
最后，我们可以矫正一般关于基督徒委身的含糊观念。在我们的读经生活里，强调经常默想四福音书，甚至其他经文，因为研读福音书可以帮助我们对主有清晰的观念，并在思想里掌握到作为祂门徒的意义。
Finally, we could then correct woolliness of view as to what Christian commitment involves, by stressing the need for constant meditation on the four gospels, over and above the rest of our Bible reading; for gospel study enables us both to keep our Lord in clear view and to hold before our minds the relational frame of discipleship to him.
其实，有关门徒实践的教义，在书信里写得最清楚；但门徒实践的性质，却在福音书里有最传神的描绘。.
The doctrines on which our discipleship rests are clearest in the epistles, but the nature of discipleship itself is most vividly portrayed in the gospels.
有些基督徒重视新约书信过于福音书，他们说从福音书的研习中毕业后，就可进入新约书信的研习。仿佛这就是属灵成长的标志；但事实上这种态度是十分恶劣的，它意味着我们着重神学观念多于与主耶稣个人的相交。
Some Christians seem to prefer the epistles to the gospels and talk of graduating from the gospels to the epistles as if this were a mark of growing up spiritually; but really this attitude is a very bad sign, suggesting that we are more interested in theological notions than in fellowship with the Lord Jesus in person.
其实，我们应该把新约书信的神学思想视为一种装备，好叫我们更了解福音书中基督与门徒的关系。
* 让我们记得，好像有些人正确地说﹕四福音书是世界上最奇妙的书。
（中文翻译﹕让我们不要忘记一般人惯常的说法，也是真确的说法﹕四福音书是世界上最奇妙的书。）
We should think, rather, of the disciple relationship with Christ that is set forth in the gospels, and we should never let ourselves forget that the four gospels are, as has often and rightly been said, the most wonderful books on earth.
认识上帝，爱上帝KNOWING AND LOVING GOD.
某些关于基督徒生命的真理，是众多以《圣经》为信仰根据的基督徒所共知的。
Certain truths about the Christian life are also common knowledge among biblical Christians.
例﹕每个信主的人都领受圣灵。
e.g. Everyone who believers “receives” the Holy Spirit.
徒Acts 2:38
彼得说, 你们各人要悔改, 奉耶稣基督的名受洗, 叫你们的罪得赦, 就必领受所赐的圣灵.
加Galatians 3: 2
我只要问你们这一件, 你们受了圣灵, 是因行律法呢, 是因听信福音呢.
所以，那赐下给我们的圣灵，是一个印记﹕表示信徒属于上帝。
The Spirit, thus given, is a “seal” – that is a mark of ownership, indicating that the believer belongs to God.
林后II Cor. 1: 22
祂又用印印了我们, 并赐圣灵在我们心里作凭据.
弗Eph. 1: 13
你们既听见真里的道, 就是那叫你们得救的福音, 也信了基督, 既然信祂, 就受了所应许的圣灵为印记.
从此以后，圣灵居住在他或她里面。
Thereafter the Spirit “indwells” him or her.
罗Rom. 8: 11
然而叫耶稣从死里复活者的灵, 若住在你们心里, 那叫基督耶稣从死里复活的, 也必借着住在你们心里的圣灵, 使你们必死的身体又活过来.
亦即是说，祂好像一个长期住客，关注及投入我们生命和心灵中的大小事情。
That is to say, he is like a houseguest, noting and caring about and being involved in everything that happens in one’s heart and life.
祂担当了「仁慈和甘心乐意的住客」的角色，成为一股改变的力量，使我们更新，与耶稣的德性相似。
Fulfilling his role as “a gracious, willing guest,” he acfts as a change agent, transforming us into Jesus’ moral likeness.”
林后II Cor. 3:18
我们众人既然倘着脸, 得以看见主的荣光, 好像从镜子里反照, 就变成主的形状, 荣上加荣, 如同从主的灵变成的.
成圣是一个形容改变过程的常用词。
SANCTIFICATION is the usual word for the process of change.
成圣之道就是顺着圣灵而行。
The way of sanctification, from our point of view, is to “walk in [by] the Spirit.”
加Gal. 5:16
我说, 你们当顺着圣灵而行, 就不放纵肉体的情欲了.
意思是﹕拒绝随从「肉体的情欲」（肉体和心思上罪性的欲望），让圣灵在我们里面结出祂的「果子」，就是那九项与基督相似的性情。
That means saying no to “desires of the flesh” (sinful lusts of body and mind) and allowing the Spirit to bring forth in us his “fruit,” which is defined for us as a nine-point profile of Christlikeness.
加Gal. 5: 22, 23
22 圣灵所结的果子, 就是仁爱, 喜乐, 和平, 忍耐, 恩慈, 良善, 信实,
23 温柔, 节制. 这样的事, 没有律法禁止.
构成成圣生命的另一方法就是效法基督的谦卑，爱心，远避罪恶和实践公义。
Imitating Jesus in humility, love, avoidance of sin, and the practice of righteousness is another way in which the life of sanctity is formulated.
约John 13: 12-15
12 耶稣洗完了他们的脚, 就穿上衣服, 又坐下, 对他们说, 我向你们所作的, 你们明白么.
13 你们称呼我夫子, 称呼我主, 你们说的不错. 我本来是.
14 我是你们的主, 你们的夫子, 尚且洗你们的脚, 你们也当彼此洗脚.
15 我给你们作了榜样, 叫你们照着我向你们所作的去作.
约John 13: 34-35
34 我赐给你们一条新命令, 乃是叫你们彼此相爱. 我怎样爱你们, 你们也要怎样相爱.
35 你们若有彼此相爱的心, 众人因此就认出你们是我的门徒了.
约John 15: 12-13
12 你们要彼此相爱, 像我爱你们一样, 这就是我的命令.
13 人为朋友舍命, 人的爱心没有比这个更大的.
弗Eph. 5:1- 2
1 所以你们该效法上帝, 好像蒙慈爱的儿女一样.
2 也要凭爱心行事, 正如基督爱我们, 为我们舍了自己, 当作馨香的供物, 和祭物, 献与上帝.
腓Phil. 2:5- 8
5 你们当以基督耶稣的心为心.
6 祂本有上帝的形像, 不以自己与上帝同等为强夺的.
7 凡倒虚己, 取了奴仆的形像, 成为人的样式.
8 既有人的样子, 就自己卑微, 存心顺服, 以至于死, 且死在十字架上.
彼前I Peter 2: 21- 25
21 你们蒙召原是为此. 因基督也为你们受过苦, 给你们留下榜样, 叫你们跟随祂的脚踪行.
22 祂并没有犯罪, 口里也没有诡诈.
23 祂被骂不还口. 受害不说威吓的话. 只将自己交托那按公义审判人的主.
24 祂被挂在木头上亲身担当了我们的罪, 使我们既然在罪上死, 就得以在义上活. 因祂受的鞭伤, 你们便得医治.
25 你们从前好像迷路的羊. 如今却归到你们灵魂的牧人监督了.
来Hebrews 12:1- 4
1 我们既有这许多的见证人, 如同云彩围着我们, 就当放下各样的重担, 脱去容易缠累我们的罪, 存心忍耐, 奔那摆在我们前头的路程,
2 仰望为我们信心创始成终的耶稣. 祂因那摆在前头的喜乐, 就轻看羞辱, 忍受了十字架的苦难, 便坐在上帝宝座的右边.
3 那忍受罪人这样顶撞的, 你们要思想, 免得疲倦灰心.
4 你们与罪恶相争, 还没有抵挡到留血的地步.
耶稣重复地指出，成圣就是遵行祂的话语；祂总结这种取悦上帝的生命，就是爱上帝和爱邻居。
Jesus himself defines it repeatedly in terms of doing the things he says, and he sums up the life that pleases God as one of love to God and one’s neighbor.
可Mark 12: 29-31
29 耶稣回答说, 第一要紧的, 就是说, 以色列阿, 你要听. 主我们上帝是独一的主.
30 你要尽心, 尽性, 尽意, 尽力, 爱主你的上帝.
31 其次, 就是说, 要爱人如己. 再没有比这两条诫命更大的了.
路Luke 10: 25-37
25 有一个律法师, 起来试探耶稣说, 夫子, 我该作甚么纔可以承受永生.
26 耶稣对他说, 律法上写的是甚么. 你念的是怎样呢.
27 他回答说, [你要尽心, 尽性, 尽力, 尽意, 爱主你的上帝. 又要爱邻舍如同自己.]
28 耶稣说, 你回答的是. 你这样行, 就必得永生.
29 那人要显明自己有理, 就对耶稣说, 谁是我的邻舍呢.
30 耶稣回答说, 有一个人从耶路撒冷下耶利哥去, 落在强盗手中, 他们剥去他的衣裳, 把他打个半死, 就丢下他走了.
31 偶然有一个祭司, 从这条路下来. 看见他就从那边过去了.
32 又有一个利末人, 来到这地方, 看见他, 也照样从那边过去了.
33 惟有一个撒玛利亚人, 行路来到那里. 看见他就动了慈心,
34 上前用油和酒倒在他的伤处, 包裹好了, 扶他骑上自己的牲口, 带到店里去照应他.
35 第二天拿出二钱银子来, 交给店主说, 你且照应他. 此外所费用的, 我回来必还你.
36 你想这三个人, 那一个是落在强盗手中的邻舍呢.
37 他说, 是怜悯他的. 耶稣说, 你去照样行罢.
可是﹕However:
* 当我们思想到属灵生命的经历（这有别于我们的信念，意志和属灵生活操练）的问题时，我们好像走进了一个陌生的国土一样，大部份福音派人士都感到不知所措。
（中译﹕当我们思想到属灵生命经验层次（有别于认罪，意志及管教方面）的问题时，我们好像走进了一个陌生的国土一样…。）
Experiential aspects of life in the Spirit (as distinct from convictional, volitional, and disciplinary aspects) is “new country” for many Evangelicals.
对于直接体会上帝的大能和良善，祂的永恒与无穷尽，祂的真理，慈爱，荣耀，并所有关乎基督又藉基督赐给我们的一切，
* 上一代信徒的了解与经历，比今天的我们丰富得多。
（中译﹕我们从前的了解比今天丰富得多。）
This is the terrain of direct perceptions of God – perceptions of his greatness and goodness, his eternity and infinity, his truth, his love, and his glory, all as related to Christ and through Christ to us – understanding was once much richer than is commonly found today.
这是我们需要重新学习的。
Here, we have some re-learning to do.
We can say the following, at least, about such perceptions:
1．这种种体会源于对圣经的了解，必须按《圣经》的标准去判断，以《圣经》的神学思想去解释。
They arise through biblical understanding, and are to be identified by biblical criteria and interpreted by biblical theology.
- 然而，这些体会本身是即时的，并独立自主的，它们并不受制于我们，我们不可强求或预知这些经验，它们纯粹出于上帝的心意。
Nevertheless, they are in themselves immediate and sovereign. They are not under our control; they can neither be demanded nor predicted; they simply happen as God wills.
- 这些体会通常透过圣灵赐下，赐给有爱心又肯顺服的门徒，为要成就基督的应许，就是父和子要到这人那里去，与他同住，并且向他显现。
Ordinarily these perceptions are given through the Spirit to the loving and obedient disciple in fulfillment of Christ’s promise that the Father and the Son would come to him, stay with him, and show themselves to him.
约John 14:18
我不撇下你们为孤儿, 我必到你们这里来.
约John 14: 20- 23
20 到那日你们就知道我在父里面, 你们在我里面, 我也在你们里面.
21 有了我的命令又遵守的, 这人就是爱我的. 爱我的必蒙我父爱他, 我也爱他, 并且要向他显现.
22 犹大 (不是加略人犹大) 问耶稣说, 主阿, 为甚么要向我们显现, 不向世人显现呢.
23 耶稣回答说, 人若爱我, 就必遵守我的道. 我父也必爱他, 并且我们要到那里去, 与他同住.
- 这些体会（这种说法比较说「这些经验」为佳；固然，每一种体会确是「一次经验」）带来极大喜乐，因为信徒藉此经历上帝的大爱。
The perceptions themselves (better so called than “experiences,” although each truly is what we mean by “an experience) bring great joy because they communicate God’s great love.
- 它们属于内心世界，有别于我们认识人和事物的外在知觉。
They belong to the inner life, as distinct from that of the outward senses by which we know men and things.
- 虽然许多时候，我们对上帝的种种体会是从我们对人和事物的知识而来，即使不一定在领受知识那一刻产生，也会在追忆回想的时候产生，但这些体会必须与一般人和事物的知识区分出来。They are to be distinguished from our knowledge of people and things, though it seems always to be via that knowledge.
任何一种观念，若认为认识上帝就是自我意识的下降或消失，都会混淆人的思想，应当加以排斥。
Any idea that the condition of perceiving God is reduced or dissolved self-awareness should be dismissed as a confusion.
但这种混淆的思想俯拾皆是，结果，任何人尝试重新强调基督教可经验的一面，都遭受偏见的反对。
But that very confusion is widespread, and there is, as a result, much prejudice against any attempt to re-emphasize the experiential side of Christianity.
我现在谈论的与上帝相交，常被人误解，以为与印度教圣人的所谓神秘主义没有什么分别。这些印度教圣人是泛神观的，对他们来说，自我意识其实是幻觉，超越甚至消灭自我意识，就是修行的最高目标。
It seems clear that the realized communion with God of which I am speaking is commonly equated witht the so-called mysticism of Hindu holy men, who are pantheists and for hwom accordingly the transcending and abolishing of conscious selfhood, as being in fact an illusion, is the main item on the agenda.
很明显，基督徒若追求印度教的目标，纵未算叛教，实际上已是异端。
It is obvious that for Christians to seek the Hindu goal would be practical heresy, if not apostasy.
那么，为什么现在或过去一些热心的密契主义信徒，会被怀疑是追随印度教的目标呢？似乎引起这误解的，是他们所用的词汇。
Why then should devoted “mystical” believers, some past and some present, be suspected of doing just this? The answer seems to be: because of the words they use.
在我的了解中，最吊诡的真相是由于他们运用一些言语，使他们遭受嫌疑；这些由衷自发，藉以表达他们对上帝的醒悟和回应的言语，往往是一些表达两性之爱的言语，但其实这是最恰切的言语，因为男女的爱最能比喻上帝期望我们与祂建立的亲密关系。
The paradoxical truth, as I read the story, is that they have com eunder suspicion because some of the language in which they have spontaneously expressed their awareness of and response to their God has been the language of love between the sexes. This is in fact the fittest language for the purpose, since the love of man and woman really is the closest analogy in creation to the relationship with himself that the heavenly Lover intended for us.
事实上，人间的爱无非帮助在爱中的人达致这更深远的境界。在爱的经验里，不论是属天或人间的爱情，当事人都有很强烈的自我意识；然而，在两性之爱的关系里，自我意识的最高境界就是看见自己成为对方的一部分，以致二人成为一个新的个体（可能就是创2﹕24中 “一体” 的含意）。
Human love was, indeed, always meant to help lovers on into just that. In love experiences, both human and divine, one is intensively self-aware. But the height of self-awareness in sexual love is to see yourself as having become part of the other person to the point where the two of you are a single new entity (which is probably what “one flesh” in Genesis 2:24 points to).
一些热心爱主的基督徒，也采用相类似爱的言语 – 即是「二人成为一体」 … 等言词 – 去表达爱上帝和被上帝所爱。有时候，他们这种言语就被指为跟随印度教思想的证据。
The use by devoted Christians of comparable love language – strong talk, that is, about two being one – to express their sense of being loved by and loving God, has sometimes been held to show that they have tuned in to the Hindu wavelength.
可是，这都是胡说八道。印度教里，根本没有一位有位格的上帝，上帝与「我」之间也没有彼此之分，我们不能享有与上帝在爱里的相交；至于独立的自我，在印度教思想里更是一种必须驱除的幻觉。
That, however, is nonsense. In Hinduism there is no personal God, no personal distinction between God and myself, and no love fellowship to enjoy with the divine; and separate selfhood is thought of as an illusion to be dispelled.
*可是追求属灵经历的基督徒的默想对象是圣父与圣子；祂们虽与人有着永恒的区别（人只不过是受造之物），可是借着上帝救赎的爱，人与上帝却永远与祂相连。（中译﹕虽然基督徒永远有别于天父与圣子，而信徒只不过是区区一个受造物，确在上帝救赎的爱中，永远与祂相连。）
But the Christian saint contemplates the Father and the Son, who, though eternally distinct from him – he being a mere creature – are nonetheless eternally bound to him by bonds of redeeming love.
这是自我意识的提升，意识到所领受的爱和对爱的回应，这正是与上帝合一的境界，可见基督教信仰跟印度教思想相去甚远。
It is the heightened self-awareness of love receiving and responding to love that his language of identity with God expresses. He is as far from the Hindu sense of things as he could possibly be.
任何小心研究基督教神秘属灵经验的人，都会很快发现这是真确的。可是，今天的人对这种描述与上帝相交的言语还存有很大的偏见，一日这种偏见未能摒弃，一日我们也不易明白这属灵的真相。
Anyone who studies Christian mystical spirituality will soon see that this is true. But prejudice against the language of realized fellowship with God remains strong, and it cannot be expected that the reality will be well understood while this is so.
此外，还有另一个原因导致今天信徒甚少在经验层面上真实认识上帝。现代那种都市化，机械化，集体化和世俗化生活的步伐，使人很难享有任何精神生活（除了存在主义所说那种不能适应社会环境的人的焦虑，和剧烈竞争种失败者的创伤）。
There is another reason, too, why the experiential reality of perceiving God is unfamiliar country today. The pace and preoccupations of urbanized, mechanized, collectivized, secularized modern life are such that any sort of inner life (apart from the existentialist Angst of society’s misfits and the casualities of the rat race) is very hard to maintain.
在这个奔跑飞驰，不容片刻喘息的世界里，要把祷告放在生命的首位，像从前无数基督徒在修道院内外所做的一样，实在难似登天。
To make prayer your life priority, as countless Christians of former days did outside as well as inside the monastery, is stupendously difficult in a world that runs you off your feet and will not let you slow down.
你若尝试过这种生活，一定会被同辈视为反常。在今时今日，参与一连串程式化的活动才合潮流，昔日那种沉思安静的生活理想，是老套脱节的。
And if you attempt it, you will certainly seem eccentric to your peers, for nowadays involvement in a stream of programmed activities is decidedly “in,” and the older ideal of a quiet, contemplative life is just as decidedly “out.”
近期信徒对清教徒强调经验的著作，和莫顿 (Thomas Merton) 等人所阐述祷告中潜心默想的传统，再度燃起兴趣，可见今天的人其实普遍渴求一种与上帝更亲密，更温暖和感情更深的相交。然而在大部份人的观念里，基督徒生活仍是一种在奔忙喧闹中分别为圣的生活，结果，基督徒圣洁生活的经验层面，就好像一本尘封的书，被束之高阁。
That there is widespread hunger today for more intimacy, warmth, and affection in our fellowship with God is clear from the current renewal of interest in the experiential writings of the Puritans and the contemplative tradition of prayer as expounded by men like Thomas Merton. But the concept of Christian life as sanctified rush and bustle still dominates, and as a result the experiential side of Christian holiness remains very much a closed book.
虽然二十世纪人物，如怀特 (Alexander Whyte)和陶恕 (A.W. Tozer)，非常重视与上帝经验上的相交，旁征博引有这方面著述的作者，而且一些伟大的清教徒，尤其是后期才勃起的清教徒爱德华兹 (Jonathan Edwards)，以及卫斯理的继承人傅勒彻尔 (John Fletcher)，对于这方面都有经典的著作；但是这个时代的福音派信徒却对这些思想敬而远之。
Though 20th century men like Alexander Whyte and A.W. Tozer have greatly valued and larely drawn on authors who wrote of experiential fellowship with God, and though the great Puritans and especially that late-flowering Puritan Jonathan Edwards, along with Wesley’s designated successor John Fletcher, have made classic contributions to the literature of this subject, Evangelicals in our time have tended to give it a wide berth.
引致这种态度有下列原因﹕一些阐述这方面主题的人（如霍士 [George Fox]，波艾微 [Jacob Boehme] 和布雷克 [William Blake]）看起来不合正统，或至少漠视教义；这些思想有时大开中门，引进盲信和反律法主义的态度；这些经验被视为反知识的；它们被视为罗马天主教所独有的观念，所以很可能是不良的思想；福音信仰的灵修生活，着重透过圣经经文及在圣经经文中听取上帝的话语，任何不同的方式都被认为值得怀疑。
This, it seems, is partly because of the observable unorthodoxy, or at least doctrinal indifference, of some of its exponents (odd fish like George Fox, Jacob Boehme, and William Blake, for instance), partly because it sometimes opened the door to fanatical and antinomian attitudes, partly because it was thought to be anti-intellectual, partly because it was viewed as a Roman Catholic preserve and likely therefore to be unhealthy, and partly because evangelical devotion is so firmly oriented to listening for God to speak in and through the text of Scripture that anything beyond this is at once suspect.
不管基于什么原因，结果就是，对于从直接经验意识到上帝使人成圣这方面，今天大多数人都没有什么可以分享。
Whatever the causes, however, the result is that on those aspects of God’s sanctifying action that directly involve experiential awareness of God, most of us nowadays have little or nothing to say.
我们已很少听见人说圣灵是「恩膏」，并且借着祂，信徒可以肯定使徒所宣讲的耶稣基督是真实的。
So not much is heard about the Spirit as the “anointing,” through which believers are made sure of the reality of Jesus Christ as proclaimed by the apostles.
约壹I John 2: 27
你们从主所受的恩膏, 常存在你们心里, 并不用人教训你们. 自有主的恩膏在凡事上教训你们. 这恩膏是真的, 不是假的. 你们要按这恩膏的教训, 住在主里面.
约壹I John 2: 20
你们从那圣者受了恩膏, 并且知道这一切的事. (或作都有知识)
也很少听见人说圣灵是作见证的，使信徒确信他们是借着基督并与基督同为上帝的后嗣。
Nor is much offered concerning the Spirit as the witness who assures believers that they are sons and heirs of God through Christ and with Christ.
罗Romans 8:15-17
15 你们所受的不是奴仆的心, 仍旧害怕. 所受的乃是儿子的心, 因此我们呼叫阿爸, 父.
16 圣灵与我们的心同证我们是上帝的儿女.
17 既是儿女, 便是后嗣, 就是上帝的后嗣, 和基督同作后嗣. 如果我们和祂一同受苦, 也必和祂一同得荣耀.
加Galatians 4:16
如今我将真理告诉你们, 就成了你们的仇敌么.
我们似乎也不能解释圣灵在何种意义上是信徒继承属天生命的凭据﹕即是订金，是保证可得其余「初熟的果子」的首期付款。
We do not seem able to explain in what sense the Spirit is the “earnest” – that is, the down payment, the first installment guaranteeing the rest, the “first fruits” – of the heavenly life that the believer inherits.
罗Romans 8: 23
不但如此, 就是我们这有圣灵初结果子的, 也是自己心里叹息, 等候得着儿子的名分, 乃是我们的身体得赎.
林后II Cor. 1: 22
祂又用印印了我们, 并赐圣灵在我们心里作凭据.
弗Eph. 1: 14
这圣灵, 是我们得基业的凭据,直等到上帝之民 (原文作产业)被赎, 使祂的荣耀得着称赞.
我们似乎对于在圣灵里祷告和圣灵的爱，并没有更清晰的了解。
Nor are we any clearer about the meaning of prayer in the spirit and love in the spirit.
弗Eph. 6:18
靠着圣灵, 随时多方祷告祈求, 并要在此儆醒不倦, 为众圣徒祈求,
犹Jude 20
亲爱的弟兄阿, 你们却要在至圣的真道上造就自己, 在圣灵里祷告,
西Colossians 1: 8
也把你们因圣灵所存的爱心告诉了我们.
罗Romans 15:30
弟兄们, 我借着我们主耶稣基督, 又借着圣灵的爱, 劝你们与我一同竭力, 为我祈求上帝.
事实上，这些都是目前所缺乏谈论的事情，大家都在这些主题上极度沉默。
Indeed, that is one of the understatements of the year; the present-day silence on these subjects is almost deafening.
事情显而易见﹕
The plain fact is:
今天以圣经为信仰根据的基督徒，无论他们在其他各方面怎样刚强，内在的生命却十分软弱。
Today’s biblical Christians are weak on the inner life.
那能启导我们领悟内在生命的钥匙，亦即是《约翰福音》16﹕14所详述的圣灵的工作﹕使耶稣基督，我们那位被钉、复活、统治万物的救主，时刻成为我们的荣耀，使我们真实经历得到的。
The key that lays these themes open to our understanding is:
The Spirit’s work of making Christ, our crucified, risen, reigning Saviour, real and glorious to us moment by moment.
约John 16:14
祂要荣耀我. 因为他要将受于我的, 告诉你。
V．圣灵的恩膏，见证，与印证
THE ANOINTING, THE WITNESS, AND THE EARNEST
约翰指的，是圣灵这方面的工作。他拒绝诺斯底主义的错误信念。我们领受了圣灵的恩膏；祂教导我们一切的事﹕就是一切关于耶稣和祂荣耀的事；并带领我们「常在祂里面」，就是﹕不只有关于耶稣的正确信念，更维持与祂一个活的关系；祂是主，我们是门徒。约翰称圣灵为「见证」，或「作见证的那位」。圣灵是第三位作见证的；其他两位乃是「水与血」，指耶稣的洗礼与死的事实。约翰指的，就是圣灵在我们里面的工作，叫我们有确据知道众使徒所宣讲的基督是真实的，也是属我们的（约壹5﹕7-8）。
I claim, then, that John is referring to this ministry of the Spirit, as he rejects Gnostic misbelieve about Jesus, he declares that “the anointing which you received from him … teaches you about everything” (everything, he means, concerning Jesus and his glory), and leads us to “abide in him” (that is, maintain not just a true confession about him, but a disciple relationship to him as the living Lord). I contend that when John calls the Spirit “the witness,” literally “the witnessing one” (the first of three witnesses, in fact, the second and third being “the water and the blood,” the facts of Jesus’ baptism and death), he has in view the Spirit’s ministry of making us sure that the apostles’ Christ is real and is ours (1 John 5:7, 8).
约壹I John 5:7-8
7 并且有圣灵作见证，因为圣灵就是真理。
8 作见证的原来有三：就是圣灵、水，与血. 这三样也都归于一。
历代圣徒如奥古斯丁、巴纳、路德、加尔文、欧文、怀特非德、司布贞等，与众多的圣诗作者都赞美，称颂主耶稣，他们的思想是多么肯定，态度多么坚决，心中有那样的喜乐，我认为都是圣灵这方面工作所结的果子。圣灵在谁的生命中成就这方面的工作，谁就会这样讲论基督。我的立场是，一个人若没有上帝所赐的确据来认识新约的基督，若没有上帝所教导的操练来以信心、爱心、顺服、与爱慕来住在祂里面的话，他的生活并不是真基督徒的生活，他并没有经历到成圣﹕因为，若没有这些，人并没有真正的重生。
I hold that the breathtaking certainty of mind, confidence of manner, and evident rapture of heart, with which Augustine, Bernard, Luther, Calvin, Owen, Whitefield, Spurgeon, and many more, including crowds of hymn writers, have celebrated and commended the Lord Jesus is the direct fruit of this ministry. I believe that all in whose lives the Spirit fulfills this ministry will speak of Christ the same way. And I maintain that apart from this God-given certainty concerning the Christ of the New Testament and this God-taught habit of abiding in him by faith and love and obedience and adoration, there is no authentic Christian living and no genuine sanctification – for indeed, where these things are lacking, there is in reality no new birth.
我也坚持，圣灵与我们见证，身为信徒，我们是上帝的儿子与后嗣（罗8﹕15-17）；这见证首要的就是让我们知道，基督怎样在地上的时候爱我们，为我们舍命，祂现在在荣耀中也怎样爱我们，为我们活；祂是我们的中保，祂不朽的生命保证我们永远的与祂分享荣耀。圣灵让我们看见基督向我们施的慈爱﹕十字架的爱，与认识基督的爱的同时，也认识到天符的爱，因为祂为我们的缘故不惜赐下爱子（罗8﹕32）。罗马书5﹕5-8表达的非常清楚；当圣灵不断的在这方面带领我们的心思意念的时候，上帝的爱就倾倒在我们的心里。
I hold, too, that the Spirit’s way of witnessing to the truth that as believers we are sons and heirs of God (Romans 8:15-17) is first to make us realize that as Christ on earth loved us and died for us, so in glory now he loves us and lives for us as the Mediator whose endless life guarantees us endless glory with him. The Spirit makes us see the love of Christ towards us, as measured by the cross, and to see along with Christ’s love the love of the Father who gave his Son up for us (Romans 8:32). The line of thought is given in Romans 5:5-8, and as the Spirit leads us along it, over and over, “… God’s love … [is] poured into our hearts…”
罗Romans 8:15-17
15 你们所受的不是奴仆的心，仍旧害怕. 所受的乃是儿子的心，因此我们呼叫阿爸，父。
16 圣灵与我们的心同证我们是上帝的儿女.
17 既是儿女，便是后嗣，就是上帝的后嗣，和基督同作后嗣. 如果我们和祂一同受苦，也必和祂一同得荣耀。
罗Romans 8:32
上帝既不爱惜自己的儿子为我们众人舍了，岂不也把万物和祂一同白白的赐给我们么。
罗Romans 5:5-8
5 盼望不至于羞耻. 因为所赐给我们的圣灵， 将上帝的爱浇灌在我们心里。
6 因我们还软弱的时候，基督就按所定的日期为罪人死。
7 为义人死，是少有的，为仁人死，或者有敢作的。
8 惟有基督在我们还作罪人的时候为我们死，上帝的爱就在此向我们显明了。
不单如此，圣灵还让我们看见，借着基督、在基督里、因与基督的联合，我们得以称为上帝的儿女。圣灵带领我们从心底里知道上帝是我们的父亲，因此也称呼祂「父亲」。像人的本能一样，这是一种属灵的本能（罗8﹕15；加4﹕16）。保罗两次用「阿爸父」，强调我们心中的确据与亲密关系，因为耶稣也是这样称呼父上帝﹕「阿爸父」；这在祷告历史上是先无前例的；这是亚兰文，就是 “Daddy”的意思。
Then, together with that, the Spirit also makes us see that through Christ, in Christ, and with Christ, we are now God’s children; and hereby he leads us, spontaneously and instinctively – for there are spiritual instincts as well as natural ones – to think of God as Father, and so to address him (Romans 8:15; Galatians 4:6). Paul’s Abba both times that he speaks of this underlines the intimacy and confidence of heart that are involved, for Abba, Jesus’ own regular address to God, was a term of informality unprecedented in the history of prayer; it was the Aramaic equivalent of ‘dad.”
罗Romans 8:15
你们所受的不是奴仆的心，仍旧害怕. 所受的乃是儿子的心，因此我们呼叫阿
爸，父。
加Galatians 4:6
你们既为儿子，上帝就差祂儿子的灵，进入你们（原文作我们）的心，呼叫阿爸，父。
你可以认识上帝是你的父亲，祂爱你，你是祂所领养的孩子；祂爱你像爱自己的独生子一样，祂更向你保证你将永远享受祂的爱与荣耀。这必定为你带来内心的喜乐，甚至情不自禁。这也是圣灵的工作。保罗在罗马书14﹕17说，上帝的国中有「圣灵中的喜乐」，就是在罗吗书5﹕2，11说的「以上帝为乐」（上帝里的喜乐）。因圣灵为我们见证上帝对我们的爱，因此呼唤出这喜乐来。
To know that God is your Father and that he loves you, his adopted child, no less than he loves his only begotten Son and to know that enjoyment of God’s love and glory for all eternity are pledged to you brings inward delight that is sometimes overwhelming; and this also is the Spirit’s doing. For the “joy in the Holy Spirit,” in terms of which Paul defines the kingdom of God in Romans 14:17, is the “rejoicing in God” spoken of in Romans 5:2, 11, and it is the Spirit’s witness to God’s love for us that calls forth this joy.
罗Romans 14:17
因为上帝的国，不在乎吃喝，只在乎公义、和平，并圣灵中的喜乐。
罗Romans 5:2, 11
2 我们又借着祂，因信得进入现在所站的这恩典中，并且欢欢喜喜盼望上帝的荣耀。
11 不但如此，我们既借着我主耶稣基督，得与上帝和好，也就借着祂，以上帝为乐。
我要补充，圣灵的见证往往不是一种「经历」，像人经历的快感、惊讶、困惑，或在大自然中，或在音乐中所领受的灵感，或像吃印度的感受。人经历这些感受，都能说出日期，与先前和以后的经历分辨出来；这些感受往往是短暂的。不错，有的时候，经历到圣灵的见证有忽然的强感觉，好像 Pascal 所记录的，在1654年11月23日的经历﹕
I should add that the Spirit’s witness is not ordinarily “an experience” in the sense in which orgasm, or shock, or bewilderment, or being “sent” by beauty in music or nature, or eating curry are experiences – dateable, memorable items in our flow of consciousness, standing out from what went before and what came after, and relatively short-lived. There are, to be sure, “experiences” in which the Spirit’s witness becomes suddenly strong. Such was the famous experience of Blaise Pascal on November 23, 1654, the record of which he began thus:
从晚上十点半到十二点半
火
亚伯拉罕、以撒，雅各的上帝，不是
哲学家，学者的上帝
肯定。确据。感觉。喜乐。平安。
From about half-past ten in the evening till about
half-past twelve
FIRE
God of Abraham, God of Isaac, God of Jacob, not of the
philosophers and scholars (savants).
Certainty. Certainty (certitude). Feeling (Sentiment). Joy. Peace.
约翰卫斯理有类似的经验。1738年五月24日，他「非常不甘心情愿地去参加在 Aldersgate Street 区的聚会。有人在诵读马丁路德着的《罗马书》导论。大概八点三刻，他在形容上帝在信靠基督的人心里所作的改变工作的时候，我感觉到心中有无形的温暖。我觉得我有信靠基督，惟独信靠祂而得救；我得到确据，祂除去我的罪孽，是，我的罪，拯救了我脱离罪和死的律。」每一位信徒从开始都有一些经验；在这些「特殊经历」中，基督徒共有经验中的一些因素比较显著。保罗说到圣灵的见证时，用了现在式（罗8﹕16，NIV），意味着是一种持续的运作，不断赐信徒对上帝的信心。这种信心虽然不是每壹时刻都那么真确，虽然有时候被怀疑与绝望的感觉所遮盖，可是信心还是坚定的，至终不会失落。这是圣灵保证的！
Such, too, was John Wesley’s equally famous experience on May 24, 1738, when he “went very unwillingly to a society in Aldersgate Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.” But what such “experiences” do is intensify a quality of experience that is real in some measure for every believer from the first. Paul speaks of the Spirit’s witness in the present tense (“the Spirit himself testifies with our spirit that we are God’s children,” [Romans 8:16 NIV]), implying that it is a continuous operation that imparts permanent confidence in God. Though not felt always as vividly as it is sometimes, and though overshadowed from time to time by feelings of doubt and despair, this confidence remains constant and in the final analysis insuperable. The Spirit himself sees to that!
我也坚持，上帝赐予我们的圣灵是我们得产业的「凭据」（或﹕质），意思是﹕圣灵使我们看见荣耀的基督，使我们与我们的中保基督相交，也与祂的父，就是我们的父相交，因此圣灵使我们经历到天上生活个子里的本质。我们若视天堂是一个地方并不错，因为圣经的作者们这样形容天堂；可是，天堂之所以是天堂，而我们对天堂的思想中不可缺的，乃是我们与父、与基督的关系。在天堂，这关系达到完全。圣灵就是这完全关系在今生的头期款 (first installment)。天堂真正的定义乃是，永远看见上帝，永远与基督在一起，经历到与祂的爱的深化（参﹕太5﹕8，林后5﹕6-8，帖前4﹕7，启22﹕3-5）。借着圣灵在我们里面的工作，天堂在我们的今生已经展开了，我们借着基督、在基督里，得享祂复活的生命。保罗说﹕
「你们已经死了，你们的生命与基督一同藏在上帝里面。」（西3﹕3；参西2﹕11-14，罗6﹕3-11，弗2﹕1-7。）这「生命」是永远的生命，天堂的生命，就是在这里开始的。
Then also I hold that the Holy Spirit given to us is the “earnest” of our inheritance in this precise sense: that by enabling us to see the glory of Christ glorified, and to live in fellowship with him as our Mediator and with his Father as our Father, the Spirit introduces us to the inmost essence of the life of heaven. To think of heaven as a place and a state cannot be wrong, for the Bible writers do it; nonetheless, what makes heaven to be heaven, and what must always be at the heart of our thoughts about heaven, is the actual relationship with the Father and the Son that is perfected there. It is of this that the Spirit’s present ministry to us is the first installment. To see God and to be forever with Christ in an experiential deepening of our present love relation to both is the true definition of heaven (see Matthew 5:8; 2 Corinthians 5:6-8; 1 Thessalonians 4:7; Revelation 22:3-5). And by means of the ministry to us of the indwelling Spirit heaven begins for us here and now, as through Christ and in Christ we are made sharers with Christ in his resurrection life. “You have died,” writes Paul to believers, “and your life is hid with Christ in God” (Colossians 3:3; see 2:11-14; Romans 6:3-11; Ephesians 2:1-7). This “life” is eternal life, heaven’s life, which never starts anywhere else but here.
太Matthew 5:8
清心的人有福了，因为他们必得见上帝。
林后II Cor. 5:6-8
6 所以我们时常坦然无惧，并且晓得我们住在身内，便与主相离。
7 因我们行事为人是凭着信心，不是凭着眼见。
8 我们坦然无惧，是更愿意离开身体与主同住。
帖前I Thess. 4:7
上帝召我们，本不是要我们沾染污秽，乃是要我们成为圣洁。
启Rev. 22:3-5
3 以后再没有咒诅. 在城里有上帝和羔羊的宝座. 祂仆人都要事奉祂.
4 也要见祂的面. 祂的名字必写在他们的额上。
5 不再有黑夜. 他们也不用灯光日光. 因为主上帝要光照他们. 他们要作王，直到永永远远。
西Col. 3:3
因为你们已经死了，你们的生命与基督一同藏在上帝里面。
Cf.西Col. 2:11-14
11 你们在祂里面，也受了不是人手所行的割礼，乃是基督使你们脱去肉体情欲的割礼。
12 你们既受洗与祂一同埋葬，也就在此与祂一同复活. 都因信那叫祂从死里复活上帝的功用。
13 你们从前在过犯，和未受割礼的肉体中死了，神赦免了你们一切过犯，便叫你们与基督一同活过来.
14 又涂抹了在律例上所写，攻击我们有碍于我们的字据，把祂撤去，钉在十字架上。
罗Romans 6:3-11
3 岂不知我们这受洗归入基督耶稣的人是受洗归入祂的死么。
4 所以我们借着洗礼归入死，和祂一同埋葬. 原是叫我们一举一动有新生的样式，像基督借着父的荣耀，从死里复活一样。
5 我们若在祂死的形状上与祂联合，也要在祂复活的形状上与祂联合。
6 因为知道我们的旧人，和祂同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆。
7 因为已死的人是脱离了罪。
8 我们若是与基督同死，就信必与祂同活。
9 因为知道基督既从死里复活，就不再死，死也不再作祂的主了。
10 祂死是向罪死了，只有一次. 祂活是向上帝活着。
11 这样，你们向罪也当看自己是死的. 向上帝在基督耶稣里，却当看自己是活的。
弗Eph. 2:1-7
1 你们死在过犯罪恶之中，祂叫你们活过来。
2 那时，你们在其中行事为人随从今世的风俗，顺服空中掌权者的首领，就是现今IX在悖逆之子心中运行的邪灵。
3 我们从前也都在他们中间，放纵肉体的私欲，随着肉体和心中所喜好的去行，本为可怒之子，和别人一样。
4 然而，上帝既有丰富的怜悯. 因祂爱我们的大爱，
5 当我们死在过犯中的时候，便叫我们与基督一同活过来.（你们得救是本乎 恩）
6 祂叫我们与基督耶稣一同复活，一同坐在天上，
7 要将祂极丰富的恩典，就是祂在基督耶稣里向我们所施的恩慈，显明给后来的世代看。
与此同时，我相信「在圣灵里的祷告」包括四方面的因素。第一﹕我们寻求、相信、也使用借着基督来到上帝面前的权利（弗2﹕18）。第二﹕基督徒赞美上帝，感谢上帝，因为他借着基督被上帝接纳，借着基督上帝听他的祷告。第三﹕他祈求圣灵帮助他看到，什么事情荣耀基督，如何作这些事；同时他知道，当他为自己的生命挣扎祷告第时候，圣灵和基督自己为他代求。第四﹕圣灵带领信徒专心求上帝的荣耀，求基督被高举；这样的祷告是全心注目上帝，心灵彻底的渴望上帝的荣耀；而这种的专心与渴望都是上帝自己奇妙的恩赐。
Along with this, I hold that praying in the Spirit includes four elements. First it is a matter of seeking, claiming, and making use of access to God through Christ (Ephesians 2:18). Then the Christian adores and thanks God for his acceptance through Christ and for the knowledge that through Christ his prayers are heard. Third, he asks for the Spirit’s help to see and do what brings glory to Christ, knowing that both the Spirit and Christ himself intercede for him as he struggles to pray for rightness in his own life (Romans 8:26, 27, 34). Finally, the Spirit leads the believer to concentrate on God and his glory in Christ with a sustained, single-minded simplicity of attention and intensity of desire that no one ever knows save as it is supernaturally wrought.
弗Eph. 2:18
因为我们两下借着祂被一个圣灵所感，得以进到父面前。
罗Rom. 8:26-27
26 况且我们的软弱有圣灵帮助，我们本不晓得当怎样祷告，只是圣灵亲自用说不出来的叹息替我们祷告。
27 鉴察人心的，晓得圣灵的意思. 因为圣灵照着上帝的旨意替圣徒祈求。
罗Rom. 8:34
谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求。
在圣灵中的祷告是从心底的祷告，源自对神、对自己、对他人、对需要，和对基督的觉察。无论是以言语表现的，如经文中记载的祷告和赞美；或是没有言语的，如在爱中专注向神的冥想﹐或灵恩式的方言，是无形的。借着基督寻求神的，必在圣灵中祷告。
Prayer in the Spirit is prayer from the heart, springing from awareness of God, of self, of others, of needs, and of Christ. Whether it comes forth verbalized, as in the prayers and praises recorded in Scripture, or unverbalized, as when the contemplative gazes Godward in love or the charismatic slips into glossolalia, is immaterial. He (or she) whose heart seeks God through Christ prays in the Spirit.
至于在圣灵中的爱，当然是对神的感恩，和对人的善意，是在认识天父的爱中所产生的，祂赐下爱子；也是圣子的爱，祂为了我们的救恩而舍己。这爱是在圣爱中所模造的，在圣灵中的爱的样式是舍己的服事，是不断地放下自己的生命，为成全他人（参约15：12﹐13）。保罗在林前13：4-7描绘了整个的轮廓。它的核心是利他主义﹐渴望他人有成就、善良、圣洁和快乐 – 这种热情是这个堕落的世界所无法理解的，也是完全超自然的。圣爱（Agape），新约的标准用词，在基督教出现前﹐并没有用来专指这个意思。当然﹐这是不足为奇的：因为唯有透过耶稣，这事才能被知道。如今，圣爱是那些自称认识神，且是确实、真正认识神的人的一个分辨的记号。它不是天生的秉赋，也不是后天发展而成的，而是圣灵所结超自然的果子（加5：22），是透过圣灵，看见且认识神的爱，所生发的心。
As for love in the Spirit, that is surely the gratitude to God and goodwill toward men that are generated by knowing the love of the Father, who gave the Son, and of the Son, who gave himself for our salvation. Modeling itself on this divine love, love in the Spirit takes form as a habit of self-giving service in which some element of one’s life is constantly being laid down and let go for someone else’s sake (see John 15:12, 13). Paul draws its profile in 1 Corinthians 13:4-7. It has at its heart an outgoing altruism, a desire to see others made great, good, holy, and happy – a passion that this fallen world finds incomprehensible and which in itself is altogether supernatural. Agape, the regular New Testament word for it, was not use din this sense before Christianity appeared, and no wonder: The thing itself only became known through Christ. Now agape is the identifying mark of those who, among the many who claim to know God, really and genuinely do (1 John 3:14-16; 4:7-11). It is no natural gift or development, but the supernatural fruit of the Spirit (see Galatians 5:22), the issue of a heart that through the Spirit sees and knows the love of God.
约John 15:12-13
12 你们要彼此相爱，像我爱你们一样；这就是我的命令。
13 人为朋友舍命，人的爱心没有比这个大的。
林前I Cor. 13:4-7
4 爱是恒久忍耐，又有恩慈. 爱是不嫉妒. 爱是不自夸. 不张狂.
5 不做害羞的事. 不求自己的益处. 不轻易发怒. 不计算人的恶.
6 不喜欢不义. 只喜欢真理.
7 凡事包容. 凡事相信. 凡事盼望. 凡事忍耐。
约壹I John 3:14-16
14 我们因为爱弟兄，就晓得是已经出死入生了。没有爱心的，仍住在死中。
15 凡恨他弟兄的，就是杀人的. 你们晓得凡杀人的，没有永生存在他里面。
16 主为我们舍命，我们从此就知道何为爱. 我们也当为弟兄舍命
约壹I John 4:7-11
7 亲爱的弟兄啊，我们应当彼此相爱. 因为爱是从上帝来的. 凡有爱心的，都是由上帝而生，并且认识上帝。
8 没有爱心的，就不认识上帝. 因为上帝就是爱。
9 上帝差祂独生子到世间来，使我们借着祂得生，上帝爱我们的心，在此就显明了。
10 不是我们爱上帝，乃是上帝爱我们，差祂的儿子，为我们的罪作了挽回祭，这就是爱了。
11 亲爱的弟兄啊，上帝既是这样爱我们，我们也当彼此相爱。
- 内心的旅程THE INWARD JOURNEY
我希望我能完整地讨论这些事（前面的段落显然还没有讨论完全）。但是我得停在这里，只作最后一点的说明。我们的生命之旅是个双重的旅程：向外的旅程是面向外界的、探索的，也是寻求关系的；向内的旅程，则是认识自己，觉察我们做为一个个体，什么是自我表达、自我实现、何谓自由，和内在的满足。对基督徒而言，向外的旅程是学习如何正面地、有使命感地，去认识世界和其中的人 – 也就是上帝所有的造物；向内的旅程则是获得并深化我们对神自己，和神子耶稣的认识。
I wish I could discuss these matters fully (which I have certainly not done in the foregoing paragraphs), but I have to leave them there, with just this final comment. The journey of our lives is a double journey. There is an outward journey into external confrontations, discoveries, and relationships, and there is an inner journey into self-knowledge and the discovery of what for me as an individual constitutes self-expression, self-fulfillment, freedom, and contentment within. For the Christian, the outward journey takes the form of learning to relate positively and purposefully to the world and other people – that is, to all God’s creatures – for God the Creator’s sake, and the inward journey takes the form of gaining and deepening our acquaintance with God himself and with Jesus the Son.
在今日这种喧闹奔忙的西方世界中，生活已经彻底地失去了平衡。教育、商业利益、媒体、知识的爆炸，和充满野心的风气，都使得人们汲伋营营于向外的旅程，不再同等地重视向内的旅程。西方基督教也重蹈覆辙，我们大多数都不明了，在这方面，我们是失了平衡的活耀份子，很不快乐地正在效法周遭的社会。正如法利赛人，我们也是积极的活耀份子。…（从略）
Now in the hustling, bustling West today, life has become radically unbalanced, with education, business interests, the media, the knowledge explosion, and our go-getting community ethos all uniting to send folk off on the outward journey as fast as they can go and with that to distract them from ever bothering about its inward counterpart. In Western Christianity the story is the same, so that most of us without realizing it are nowadays unbalanced activists, conforming most unhappily in this respect to the world around us. Like the Pharisees, who were also great activists…
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