APPENDIX: CHRISTIAN LIFE; CHRISTIANITY; THE CHURCH ｜ 附录：基督徒生活・基督教・教会

ENCHRISTIAN LIFE: TESTIMONY. [The witness of one's own personal conviction and experience is the strongest weapon that a Christian can use. I do not despise the place of reasoning; but arguments do not often change opinions—they never change hearts. Logic and controversial discoursing may prepare the way of the Lord, but it is in the wilderness. When a man calls aloud, "Come and hear, all ye, and I will declare what God hath done for my soul"; or when he tells his brother, "We have found the Messias"; or when he sticks to, "One thing I know, that, whereas I was blind, now I see"—it is difficult for anybody to resist, and impossible for anybody to answer, that way of testifying. And it is a way that we can all adopt, if we will. I do not forget that there are indirect ways of spreading the Gospel, and some of you think that you do enough when you give your money and your interest in order to help these. You can buy a substitute in the militia, but you cannot buy a substitute in Christ's service. You have each some congregation to which you can speak, if it is no bigger than Paul's—namely, Aquila and Priscilla. What talks they must have had in their lodging, as they plaited the wisps of black hair into rough cloth and stitched the strips into tents! Aquila was not a Christian when Paul picked him up, but he became one very soon; and it was the preaching in the workshop, amid the dust, that made him one. If we want to speak about Christ, we shall find plenty of people to speak to. "Ye are My witnesses, saith the Lord." Alexander Maclaren.]

BSBIsaiah 43:10 “You are My witnesses,” declares the LORD, “and My servant whom I have chosen, so that you may consider and believe Me and understand that I am He. Before Me no god was formed, and after Me none will come.

中基督徒生活：见证。〔一个人自己切身的确信与经历所作的见证，是基督徒所能使用的最有力的兵器。我并不轻看理性论证的地位；但论证并不常能改变人的看法——它从来改变不了人的心。逻辑与论战式的讲说或许能预备主的道路，但那还是在旷野里。当一个人放声呼喊『凡敬畏神的人，你们都来听！我要述说他为我所行的事』；或当他对自己的兄弟说『我们遇见弥赛亚了』；或当他咬定一句『有一件事我知道：从前我是眼瞎的，如今能看见了』——这样的作见证方式，任何人都难以抵挡，任何人都无法回答。而这是我们人人只要肯，就都能采用的方式。我并没有忘记传福音还有间接的途径；你们中有些人以为，只要出钱、出关注去支持这些途径，就算尽够了。在民兵役上你可以花钱雇人替你去，但在基督的服事上你雇不到替身。你们各人都有一群可以对之说话的『会众』，哪怕它并不比保罗的大——就是亚居拉和百基拉两个人。他们在住处该有过怎样的谈话啊——一边把一绺绺黑山羊毛编成粗布，一边把布条缝成帐棚！保罗把亚居拉带在身边时，他还不是基督徒，但他很快就成了基督徒；而使他成为基督徒的，正是那在工场里、在灰尘中的传讲。我们若真想说到基督，就必找得着许多可说话的人。『耶和华说：你们是我的见证。』麦克拉伦（Alexander Maclaren）〕

ENCHRISTIAN WALK. [The spotlessness of the Saviour's life is the pattern of the spotless life to which we must aspire. Is any such purity as Christ's possible to us? Christ must come near to the soul before it can really by Him "escape the corruption that is in the world"; the soul must see the Jesus of the cross upon the cross. And what then? Full of profoundest gratitude, the soul looks round to see what it can give to the Saviour, and can find nothing. It has nothing to give, and it simply gives itself: it is its own no longer; it is given away to Christ; it lives His life and not its own. That becoming real to a man, he feels with Christ's feeling, and walks unharmed because he walks in this new sense of consecration. When I am so thankful to Christ for all He suffered in my behalf that I give up my life to Him to show Him how I love Him, then my heaven is begun, and all my happy, restful life takes up its eternal psalm. It is by a Christlike dedication to the world that Christ saves us from the world. You go to your Lord and say, "O Lord, this world is tempting me, and I fear its stains. Shall I run away from it?" And the answer comes, as if a voice spoke out of the opened sky: "No; go close up to this world, and help it; feel for its wickedness; pity it; sacrifice yourself for it. So shall you be safest from its infection; so shall you be surest not to sacrifice yourself to it." Phillips Brooks.]

BSB2 Peter 1:4 Through these He has given us His precious and magnificent promises, so that through them you may become partakers of the divine nature, now that you have escaped the corruption in the world caused by evil desires.

中基督徒的行走。〔救主一生的无瑕，正是我们必须追求之无瑕人生的样式。像基督那样的纯洁，我们可能有吗？基督必须先临近这灵魂，它才能真正藉着他『脱离世上从情欲来的败坏』；这灵魂必须看见十字架上那位十字架的耶稣。然后呢？这灵魂满怀最深的感恩，四下环顾，想看看自己能拿什么给救主，却什么也找不到。它没有什么可给的，于是它就单单把自己给出去：它不再属于自己；它被送给了基督；它活的是他的生命，不是自己的生命。这在一个人身上一旦成为真实，他就与基督同感一心，行走而不受伤害——因为他是在这种新的『分别为圣』之感中行走的。当我为基督替我所受的一切如此感恩，以致把我的一生交给他、好向他表明我何等爱他时，我的天堂就已开始，我整个喜乐安息的人生也就唱起了它永恒的诗篇。基督救我们脱离世界，靠的正是我们像基督那样把自己献给世界。你到主面前说：『主啊，这世界在试探我，我怕它的污点。我该逃开它吗？』回答就来了，仿佛有声音从裂开的天上传出：『不；你要贴近这世界，帮助它；为它的邪恶而痛心；怜悯它；为它牺牲自己。这样，你才最不会被它传染；这样，你才最确定不会把自己牺牲给它。』腓力普·布鲁克斯（Phillips Brooks）〕

ENCHRISTIANITY: its early conquering and transforming force. [Never in the whole course of human history have two so unequal powers stood opposed to each other as ancient heathenism and early Christianity—the Roman State and the Christian Church. Apparently the weakest of forces confronted the strongest. Remember the enormous power of the Roman Empire; consider not merely the material resources of the State, but also that heathenism had possession of every sphere of life, public and private; that it filled the State and the family, and ruled all culture; and bear in mind, besides, the tenacious power dwelling in a cultus which had prevailed for centuries. Contrast with this the Christian Church as it was in its beginnings: totally destitute of all this might, possessing neither political power nor wealth, neither art nor science; a little company, in the world's judgment, of unlearned men—fishermen, publicans, tent-makers—with only the word of the cross, the message that the promised Messiah had appeared, that in the crucified and risen One there is salvation for all peoples. Verily, the kingdom of heaven is like a grain of mustard-seed, small and insignificant; it is like leaven, little as compared with the mass of the meal; but it is a living seed, it is a transforming leaven, it bears within itself an energy which is not of this world, and therefore is mightier than the whole world. Uhlhorn.] [Christianity is a creed for a life. The statement is so often made in these days that "Christianity is not a creed, but a life," that this deadly half-truth often wins acceptance as new and essential truth. The truth is that Christianity is both a creed and a life: it is a life based on a creed, or doctrine, or teaching. Paul exhorted Timothy, first of all, "Take heed to thy doctrine." Rational religious life must root itself in religious truth. Christianity is a great system of doctrine, to be taught for the life of the individual soul and for the life of the world—it is a doctrine for life; and that is a truth to be emphasized just now. If there is to be an increase in the depth and power of our Christian life, it must come, as in the past, in connection with a great doctrinal revival. D. S. Gregory.]

BSBMatthew 13:33 He told them still another parable: “The kingdom of heaven is like leaven that a woman took and mixed into three measures of flour, until all of it was leavened.”

中基督教：它早期征服与翻转的力量。〔在整部人类历史中，从来没有两股如此悬殊的力量彼此对峙过，像古代异教与早期基督教那样——罗马国家与基督的教会。表面看来，最弱的力量迎上了最强的力量。请想想罗马帝国何等庞大的势力；不但要想它作为一个国家的物质资源，还要想到：异教占据了生活的每一个领域，公共的与私人的；它充满了国家与家庭，统治着一切文化；此外还要记得，一套通行了数百年的祭仪之中所蕴含的那种顽强的力量。再拿基督的教会在其起初的光景与此相比：它全然没有这一切势力，既无政治权力也无财富，既无艺术也无科学；按世人的判断，不过是一小群没有学问的人——渔夫、税吏、织帐棚的——手里只有十字架的道理，只有那个信息：所应许的弥赛亚已经显现，在那位被钉而复活的主里，有给万民的救恩。诚然，天国好像一粒芥菜种，微小而不足道；又好像面酵，与那一大团面相比是何等的少；然而它是活的种子，是能使人翻转的酵，它里面带着一种不属这世界的能力，因此比全世界更有能力。乌尔霍恩（Uhlhorn）〕〔基督教是为生命而立的信条。近来人们常说『基督教不是一套信条，而是一种生命』；这句致命的半真半假之言，往往被当作新颖而关键的真理接受下来。真相是：基督教既是信条，也是生命——它是建立在一套信条（教义、教训）之上的生命。保罗劝勉提摩太，头一件就是：『你要谨慎自己的教训。』合乎理性的宗教生命，必须把根扎在宗教的真理之中。基督教是一个宏大的教义体系，要被教导出来，为着个别灵魂的生命，也为着世界的生命——它是『为生命而立的教义』；这正是当今需要着重指出的一条真理。我们基督徒生命的深度与力量若要增长，那增长就必须像过去一样，与一场伟大的教义复兴相连而来。格雷戈里（D. S. Gregory）〕

ENTHE CHURCH: an army and a flock. [It is easy, by confusing or interchanging metaphors, to convey a wrong impression of Bible teaching. For example, the New Testament represents the followers of Christ now as an army and now as a flock; but in each case it is with reference to relations and conditions which cannot be ignored without grave error. There is not a single case in which the model of the army is held up as a type of the relations that may properly exist between believers—it is used only to indicate the conditions of service due to the great Head of the Church Himself. No minister of religion is called in the New Testament a captain, any more than he is called a priest. An oath of obedience on the part of one disciple to another is not only unscriptural, it is anti-scriptural. There can be no doubt that certain successes are possible only to a church organized upon the army model, in subserviency to one autocratic will; but it is a serious mistake to secure any form of success by violating the fundamental principles of discipleship. Never once is the "bishop" spoken of as a man of authority, but—as the name implies—as an "overseer," a watchman, a provider: the office is not one of authority, but one of ministry. Whenever the relation of the pastor to the people is touched upon in the New Testament, it is represented not by military but by pastoral similes: his duty is not to lord it over men's consciences, but to be "an ensample to the flock." Christward the Church is an army; manward, it is a flock. Toward his great Captain the minister is a soldier; toward the Church he is only a shepherd.]

BSB1 Peter 5:3 not lording it over those entrusted to you, but being examples to the flock.

中教会：既是军队，也是羊群。〔把比喻混淆或互换，很容易就把圣经的教训传达错了。举例说：新约有时把基督的门徒表述为一支军队，有时表述为一群羊；但两处所指的关系与情境各不相同，忽略这一点就会铸成大错。没有任何一处是把『军队』的模型举出来，作为信徒彼此之间应有关系的样式——它只用来指明我们向教会那位伟大元首本人所当尽之服事的性质。新约中从未称任何一位传道人为『长官』，正如从未称他为『祭司』一样。一个门徒向另一个门徒宣誓服从，这不但没有圣经根据，简直是反圣经的。毫无疑问，某些『成就』惟有按军队模式组织、屈从于一个独断意志的教会才办得到；但若以违背作门徒的根本原则为代价去换取任何形式的成就，那是严重的错误。圣经中从来没有一次把『监督』说成是一个有权柄的人，而是——正如这名称本身所示——说成一个『监看者』、一个守望者、一个供给者：这职分不是权柄的职分，而是服事的职分。凡新约提到牧者与会众之关系的地方，用的都不是军事的比喻，而是牧养的比喻：他的本分不是辖制人的良心，而是『作群羊的榜样』。向着基督，教会是一支军队；向着人，它是一群羊。向着他伟大的元帅，传道人是一名士兵；向着教会，他只是一个牧人。〕