2. Manna issue 86 - An Equal Right to Salvation 人人都有得救的權利
Vincent Yeung—Cambridge, UK 英國劍橋 Vincent Yeung
Across the world, we are witnessing a growing gap between the super wealthy and the rest of society.
Oxfam reports that eighty-two percent of wealth created in 2017 went to the richest one percent,
while the poorest half of the human race gained nothing.[1]
This extreme imbalance between rich and poor is evident even in the specter of climate change:
the effects of greenhouse emissions from more developed countries
are wreaking havoc on poorer nations that are ill-placed
and ill-equipped to survive extreme weather and rising sea levels.
在世界各地，我們正在目睹，超級富豪與社會其他階層之間的差距，越來越大。
樂施會（Oxfam）報告說，2017年裡人類創造財富的82%，流向最富有的1%人群，
而人類最貧窮的一半，卻一無所獲。[1]
即使在氣候變遷的恐懼中，貧富之間的極端不平衡，也很明顯：
來自更加發達國家的溫室氣體排放的影響
對那些處境不佳且設備不足的貧窮國家，造成嚴重破壞，
無法在極端天候和海平面上升中的危險中生存。
Those advocating for the powerless against inequality, social injustice and corruption
have brought such scandals to wider attention.
It is important to fight for justice and equality for all, regardless of gender, race and social status.
The question is, if we all deserve the right to life and equal opportunities,
what about the right to eternal life?
有些人提議，要幫那些弱勢的人，抵抗不平等，社會不公正和腐敗
就讓這類型醜聞，引起了社會更廣泛的關注。
為所有人爭取正義和平等，是重要的，
無論是為了性別，種族和社會地位。
問題是，如果我們所有人，都有機會，應享有生命權和平等，
那麼人有權利得到永生嗎？
The human ideal of equality finds a pleasing parallel in the impartial nature of God’s love:
we are all undeserving of His grace, so we all have an equal right to salvation.
With this logic, perhaps Christians of different denominations should not be so uptight about their differences
and, instead, celebrate their shared values.
人類想要平等的理想，在神之愛無偏失的本質中，得到了令人愉悅的相似之處：
我們所有人，都不配得到祂的恩典，所以我們所有人，都有同等的救贖權。
按照這種邏輯，也許不同教派的基督徒，不應該對他們之間互相的差異，持保守態度，
相反地，要為他們共同持有價值觀而歡呼。
Ecumenism is the culmination of this belief.
The ecumenical movement began in 1910 at the World Missionary Conference in Edinburgh,[2]
promoting unity within the Christian world.
It seeks to bring diverse groups of Christians together to enact wider social and political change.
The ecumenical movement has also gained traction in a broader context,
promoting unity across all religions to work towards the common goals of freedom, charity, and peace for all.
泛基督主義是這種信念演變的最高峰。
泛基督教主義運動，開始於1910年，在愛丁堡所舉行的世界宣教大會，[2]
在基督教世界中促進聯合。
它力求，使各種基督教徒團結在一起，以進行更廣泛的社會和政治變革。
泛基督教主義運動，在更多團體加入的背景下，也獲得了關注，
促進所有宗教的團結，朝著實現所有人的自由，慈善與和平的共同目標努力。
TO ADAPT OR BECOME IRRELEVANT? 要採納這種思潮，還是保持隔離？
The liberal, pluralistic Western society champions the moral standards of tolerance and inclusivity.
While these principles afford us the freedom to thrive and to worship,
political correctness can begin to seep into religious belief, to its detriment.
In one BBC radio interview, the interviewer challenged the Christian belief that
only faith in Jesus can save, calling this belief offensive.
When the Christian interviewee pointed out that it is the teaching of the Bible,
the interviewer retorted that this was a matter of opinion.
We are now in a relativist, “post-truth” environment, where there is no absolute truth, only opinions.
No wonder some Christians try to reconcile
the unwavering and timeless teachings of the Bible with the inclusive attitude of liberal society.
This leads to the belief that the blessing of Jesus applies to all;
that every family of the earth will be blessed (Gen 12:3; 28:14),
and that all flesh shall see the salvation of God (Lk 3:6).
自由，多元化的西方社會, 擁護寬容和包容的道德標準。
雖然這些原則，讓我們有了成長和崇拜的自由，
政治上的正確性，可能開始滲透到宗教信仰中，從而對其有害。
在一次BBC廣播採訪中，採訪者挑戰基督教的信條，即是
只有接受耶穌的信仰才能得救，稱這種信仰令人反感。
當基督徒受訪者指出，這是聖經的教導時，
面試官反駁說，這只不過是一個見解。
我們現在處於相對主義的，“後真理”環境中，大家認為沒有絕對的真理，有的只是很多不同的意見。
難怪有些基督徒試圖，以自由社會的包容態度，來重新解釋聖經堅定而永恆的教導。
這導致人們相信，耶穌的祝福可適用於所有的人。
而地上的每個家庭都會受到祝福（創 12：3; 28:14），
使所有的人都能看見神的救恩（路 3：6）。
The message of the True Jesus Church has become politically incorrect
and diametrically opposed to the general direction of mainstream Christianity.
The message of one hope, one Lord, one faith, one baptism and one God (Eph 4:4–6) is outdated and backwards.
The true church is seen as a sect, stuck in the past and irrelevant to the modern world.
真耶穌教會的信息，已然在政治上不太正確，
並與主流基督教的總體方向，截然相反。
唯一盼望，獨一救主，單一信仰，一種獨一的洗禮和獨一真神的信息（弗 4：4-6）已經變得過時和落後了。
真教會被看作是一個教派，固守在過去，與現代世界無關。
And yet, we still carry the commission to preach to the ends of the earth.
Should we dilute our message and join wider Christian and interfaith communities to promote social justice?
Surely, this openness would not only make our lives easier,
but also attract more souls to our fold and quicken our spread throughout the world.
Before going down this path, we need to address two questions:
Since God is all-loving and merciful, are biblical doctrines irrelevant to salvation?
And what is the church’s role in making the world a better place?
然而，我們仍然肩負著，向地極宣道的使命。
我們是否應該淡化我們的信息，並加入那更廣義的眾基督教和信仰共同原則的團契，方可實現社會公義？
誠然，這種開放的態度，不僅會讓我們的生存方式更容易，
同時也會吸引了更多的靈魂來加入我們的羊圈，並且加速全球的宣道工作。
而在走上這條路之前，我們需要解決兩個問題：
既然神是充滿慈愛和憐憫的，那麼聖經裡的教義，會與得救毫無相關嗎？
那麼教會要讓世界變得更美好的過程中，要扮演什麼角色呢？
UNIVERSALISM: RESTORATION OF ALL THINGS 普世聯合主義：復興恢復萬物
To address the first question, let us look at the concept of universalism
—the belief that all human souls will ultimately be reconciled to God,
through His divine love and mercy.[3]
為了解決第一個問題，讓我們來探討普世聯合主義的概念，
-這個信仰宣稱，所有人類靈魂最終都能與神和好，
因為他有神聖的慈愛和憐憫。[3]
Before Jesus ascended to heaven,
the disciples were eager to find out if the kingdom of Israel would be restored at that time (Acts 1:6).
This question was borne of the misconception that
the fallen Davidic kingdom (Amos 9:11) would be physically restored on earth.
This idea was wholly rejected by Jesus,
who emphatically proclaimed that His kingdom is not of this world (Jn 18:36).
His kingdom arrived with power, as He foretold (Mk 9:1),
when the Holy Spirit established the apostolic church at Pentecost (Acts 2).
早在耶穌升天之前，
門徒急切地想知道，當時以色列國是否會復興（徒 1：6）。
這個問題，是由以下誤解引起的：
傾倒的大衛王國（摩 9:11）將在地上實質地復興。
這個想法被耶穌完全拒絕，
祂強調說，祂的國度不屬於這個世界（約 18:36）。
正如祂預言的那樣，祂的國度大有能力（可 9：1），
就像是聖靈在五旬節的時候，建立了使徒教會。（徒 2章）。
Later, after healing a lame man at the temple,
Peter spoke of the “restoration of all things” (Acts 3:21).
This has different connotations, depending on your interpretation.
The original Greek is ?ποκατ?στασι? (apokatastasis),
meaning “reconstitution, restitution or restoration to the original or primordial condition.”
The Bible depicts the coming of the Messiah
as the inauguration of a utopian period where there is no pain or destruction (Isa 11:6–9; 65:25).
Death entered this world through Adam (Rom 5:11–12),
but the “gift of righteousness” and “justification of life” came to all men through Jesus (Rom 5:17–18).
The concept is clear, but its application is equivocal.
Does the restoration of “all things” include the material world,
as well as the whole of humankind—the good, the bad, and the indifferent?
後來，在聖殿醫好一個瘸腿的人之後，
彼得談到了“萬物的復原”（徒 3：21）。
這有不同的含義，具體取決於您的解釋。
原始希臘語意是，Ποκατ？Στασι？ (apokatastasis)，
意思是“再建構，還原或恢復初始原生的狀態。”
聖經描繪了彌賽亞的降臨，
就像烏托邦時代的正式開始，那時沒有痛苦或毀滅（賽 11：6-9; 65:25）。
死亡因著亞當進入了這個世界（羅 5：11-12），
但是“公義的賞賜”和“生命的合理稱義”是通過耶穌臨到了所有的人（羅 5：17-18）。
這概念很清晰的，但是它的應用是各種情況都通用。
恢復“萬物”是否包括物質的世界，
以及整個人類–好，壞和冷漠？
According to universalism, the “restoration of all things” applies to all humankind,
because God will “gather together in one all things in Christ” (Eph 1:10).
God is love, and love never fails (1 Jn 4:8; 1 Cor 13:8).
God commanded us to forgive,
so if He were to cast sinners into endless punishment,
would that not make Him a hypocrite?
The punishment of hell depicted in the Bible must be temporary and remedial, not merely punitive,
because nothing can overcome the love and compassion of God.
Therefore, at some point, all human souls will become holy and know the joys of heaven.
根據普世聯合主義，“萬物的復原”適用於全人類，
因為神“一切所有的都在基督裡面同歸於一”（弗 1:10）。
神就是愛，愛永不止息（約 4：8；林前 13：8）。
神命令我們要寬恕，
因此，如果祂要使罪人遭受無盡的懲罰，
那不會使祂成為偽君子嗎？
聖經所描述的地獄的懲罰，一定是暫時，以及有矯正功能的，而不會僅是懲罰性質，
因為沒有什麼能戰勝，神的慈愛和同情心。
因此，在某個時間點，全人類的靈魂將得成聖潔，並體驗到天國的喜樂。
Humanism: Logic and the Sanctity of Life 人道主義：邏輯及生命的神聖性
To understand the concept of universalism,
we must recognize its debt to humanism.
This is a philosophy that emphasizes the value of human life and individual agency,
and that has a positive view of human nature.
Modern humanism is fundamentally atheistic, and expresses itself in these terms:
要了解普世聯合主義的概念，
我們必須認識到人文主義背後的缺點。
這只是一種哲學，強調人類生命和各人獨立行為的價值，
這對人性有著積極的看法。
現代人文主義從根本上是無神論的，並用以下術語自我表述：
Humanists are people who shape their own lives in the here and now,
because we believe it's the only life we have.
We make sense of the world through logic, reason, and evidence,
and always seek to treat those around us with warmth, understanding, and respect [4]
人文主義者, 是在當下塑造自己生活的人們，
因為我們相信, 這是我們唯一的今世生活。
我們通過邏輯，推理和證據，來理解世界，
並始終以溫暖，理解和尊重的態度，對待我們周圍的人[4]
These uplifting ideals have not only influenced society
but also permeated the hearts and minds of modern Christians.
This has led some Christians to reassess the Bible and their faith in a new light.
They ask: How can an absolutely loving God be absolutely just
—rewarding the righteous and punishing the wicked (Rom 2:6–8)—at the same time?
How could a merciful God allow the poor souls of sinners to suffer eternal torment?
這些令人振奮的理想，不僅影響了社會
但也滲透了現代基督徒的心靈。
這導致一些基督徒，以新的方式重新評估聖經和他們的信仰。
他們問：一個絕對慈愛的神，怎麼會絕對公正
怎麼同時－獎賞義人並懲罰惡人（羅 2：6-8）？
憐憫的神，怎能允許罪人的可憐人，遭受永恆的折磨？
To such Christians, the traditional teaching of heaven and hell has become irrelevant.
To satisfy their human logic,
these Christians attempt to bridge the perceived gap between God’s righteousness and mercy.
The result is the belief that, at some stage,
all believers, non-believers, sinners and saints will be forgiven and saved.
Nothing is impossible for God, and in the big scheme of eternity,
even a billion millennia would still be temporary.
This is a comforting thought, but is it based on sound biblical teaching?
對於這樣的基督徒，天堂和地獄的傳統教義，已變得無關緊要。
為了滿足他們人為的邏輯，
這些基督徒，試圖連接上神公義與憐憫之間的知覺鴻溝。
結果就是相信，在某個階段，
所有的信徒，非信徒，罪人和聖徒，都將得到饒恕，受拯救。
神沒有什麼是作不到的，在永恆的大計劃中，
甚至到達一萬億年，仍然是暫時的。
這是一個令人自我安慰的想法，但這是基於健全的聖經教導嗎？
Contradictions: Theories Falsely Called Knowledge 爭議：被誤稱為知識的理論
Paul reminded Timothy to guard the faith
by “avoiding…contradictions of what is falsely called knowledge” (1 Tim 6:20).
Persuasive though it is, universalism is an unproven theory.
Much of its reasoning comes from the Scriptures,
but we know that even the devil quotes the Scriptures (Lk 4:10–11).
Throughout the ages, humankind has attempted to rationalize God’s nature and deeds,
using human logic to explain any apparent contradictions.
They either invent new language to blur or distract from the issue,
or find some other way to explain it.
保羅提醒提摩太，要保守信仰
以“避免……那似是而非的學問”（提前 6：20）。
儘管他們很有說服力，但普世聯合主義是未經證實的理論。
它的大部分推論來自聖經，
但是我們知道，即使是魔鬼也會引用聖經（路 4：10-11）。
古往今來，人類一直試圖想要，讓神的本性和行為合理化，
用人的邏輯，來解釋任何明顯的矛盾。
他們要不是發明新的語言讓事情更模糊，就是偏離了問題，
或是找到其他解釋方式。
A classic example of this relates to Jesus’ dual nature
—His simultaneously human and divine status as both the seed of David,
according to the flesh, and the Son of God (Rom 1:3–4).
In contemplating how the divine could exist in fallen flesh,
the human mind has conceived such ideas as docetism and adoptionism.
The former is the belief that Jesus’ body was not human, but some kind of phantom;
He only appeared to suffer, while not experiencing physical pain.
The latter is the belief that Jesus was merely a man,
but was adopted by God because of His virtue.
Not only are both of these theories heresies,
they also fail to explain the so-called contradictions in Jesus’ nature,
which is ultimately a mystery beyond human conception.
一個經典的例子，就是與耶穌有雙重性的關聯，
-祂在人和神的位階上，同時是大衛的後裔，
依其肉身起源，又是身為神之子（羅 1：3-4）。
在思考聖潔神，將如何存在於墮落的肉體中之時，
人類的想法，建構了諸如，神顯幻影於世的說法，和神收養了耶穌的說法的概念。
前者相信耶穌的身體不是人類，而是某種幻象；
他只是顯出遭受了痛苦影像，而沒有真正身體上經歷苦難。
後者是相信，耶穌純粹只是一個人，
但由於祂的美德，而被神所收養。
這兩種理論，不僅是異端，
他們也無法解釋，一般所言耶穌本質中的矛盾問題，
最終，這是超出人類概念的一個奧秘。
THE WORD OF GOD IS ABSOLUTE 神話語是絕對的
One Path to Salvation 得救唯一道路
Humans have a tendency to play with words to make unpleasant truths more palatable.
God’s word, on the other hand, is absolute and immutable.
When it comes to salvation, the Bible is unequivocal:
“Nor is there salvation in any other,
for there is no other name under heaven given among men by which we must be saved”
(Acts 4:12).
The only way to find God and salvation is through Jesus;
as Jesus Himself said,
“No one comes to the Father except through Me” (Jn 14:6).
In simple terms, no religion except Christianity can lead man to God.
人類傾向於玩弄文字，來使不愉快的事實變得容易接受。
另一方面，神的話是絕對不變的。
當涉及到救恩時，聖經是並沒有模糊不清：
"12除他以外，別無拯救；因為在天下人間，
沒有賜下別的名，我們可以靠著得救。”
（徒 4:12）。
能找到神，並且讓自已得救的唯一方法，是通過耶穌；
就像耶穌自己說的，
“6若不藉著我，沒有人能到父那裡去。”（約 14：6）。
簡而言之，除了基督教以外，沒有其他宗教能夠將人，引導到神那裡去。
Further, Jesus said,
“Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven,
but he who does the will of My Father in heaven”
(Mt 7:21).
Jesus foretold that many would enter the broad gate leading to destruction,
and that few would enter the narrow gate leading to life
(Mt 7:13–14).
These verses indicate that not all Christians will be saved.
In fact, Jesus declared,
“Most assuredly, I say to you, unless one is born of water and the Spirit,
he cannot enter the kingdom of God”
(Jn 3:5).
It is clear that one needs to meet certain conditions in order to enter God’s kingdom.
Whether one is saved or condemned (Jn 3:16; 5:29) depends on one’s actions.
No amount of euphemism can nullify the gravity of God’s word.
耶穌還說，
“21凡稱呼我主阿，主阿的人不能都進天國；惟獨遵行我天父旨意的人才能進去。”
（太7:21）。
耶穌預言，許多人會進入通往毀滅的廣闊大門，
只會有很少人，進入通往生命的狹窄小門
（太 7：13-14）。
這些經文表明，並非所有基督徒都會得救。
實際上，耶穌宣稱，
“5我實實在在的告訴你，人若不是從水和聖靈生的，就不能進神的國。”
（約 3：5）。
很明顯，為了進入神的國度，人需要滿足某些條件。
一個人能夠得救，還是被定罪（約 3:16; 5:29）取決於一個人的行動。
委婉的說法，無法消除神話語中的嚴重性。
There are Christians who accept that hell is a final destination,
but argue that God would not allow the suffering of sinners to be eternal
—they would just eventually cease to exist.
This belief is called annihilationism.
Again, this attempt to cast God’s judgement in a “friendlier” light is misguided.
The Greek word translated as
“perish” (?π?λλυμι, apollumi)[5] can indeed mean “total destruction,”
but the word translated as
“destruction” (?π?λεια, apoleia)[6] also has connotations of being “completely cut off.”
The latter better describes the “torments in Hades” experienced by the rich man
in the parable of the rich man and Lazarus
(Lk 16:23; cf. 2 Thess 1:9).
有些基督徒，他們接受了地獄是最終的歸宿，
但卻爭辯說，神不會讓罪人的永恆地受苦，
最終刑罰將會停止而得以離開。
這種思想，被稱為靈魂毀滅說。
同樣地，這種試圖以“更友善”的眼光，來看待神的審判，是誤導人的。
希臘語翻譯為
“滅亡”（？Π？Λλυμι，apollumi）[5]的確可以表示“徹底毀壞”，
但是這個詞翻譯成
“破壞”（Destination）[6]同時也具有“被完全切斷隔離”的含義。
後者的說法，更佳完美地描繪了，財主和拉撒路的比喻中，
財主如何經歷了"陰間的折磨”
（路 16:23；參見，帖後 1：9）。
The Urgency of the Gospel 傳福音的急迫性
Biblically, the concept of universalism does not hold up.
If everyone will eventually receive salvation and enter the kingdom of God,
what is the point of preaching the gospel, and with such urgency?
從聖經上看來，基督教普世聯合主義的概念並不成立。
如果每個人最終都能得到救贖，並進入神的國度，
如此緊迫地傳福音的目的是什麼？
“Repent, for the kingdom of heaven is at hand!”
(Mt 3:2; 4:17; cf. Mt 10:7; Mk 1:15).
This phrase is repeated throughout the Gospel books, and the message is clear:
the kingdom is near and hearers must respond immediately,
believe and come to the light (Jn 3:18–20).
If universal salvation had been accomplished through Christ’s death on the cross,
there would be no need to proclaim the gospel to all creation.
There would be no need to preach that “He who believes and is baptized will be saved;
but he who does not believe will be condemned”
(Mk 16:16; also see Mt 28:19–20).
We would all be able to sit back and relax because,
at some point in the future, everything and everyone, including Satan, will be restored.
There would be no need for Jesus to point out the many criteria
for being saved and the difficulty of entering the kingdom
(Mt 18:3, 35; Lk 13:3, 5; Jn 3:5; 6:53; 13:8; 15:4; Mt 19:23).
And there would be no need to cultivate our salvation with “fear and trembling” (Phil 2:12).
“2天國近了，你們應當悔改！”
（太 3：2; 4:17；參見，太 10：7；可 1:15）。
在整個福音書中，都一再重複這個詞句，信息很清楚：
天國已經近了，聽到的人必須立即做出回應，
相信神，進入光明（約 3：18-20）。
如果通過基督在十字架上的死，而實現普世的救贖，
就不需要向所有受造之人，宣傳福音了。
也無需宣揚
“16信而受洗的，必然得救；不信的，必被定罪”
（可 16:16；另見，可 28：19-20）。
我們所有人，都可以坐下來放鬆，因為，
在將來的某個時刻，所有事物和所有人，包括撒旦在內，都將得到恢復。
耶穌就沒有必要指明許多的行事標準，
要如何得救，以及進入天國有那些難了，
（太 18：3，35；路 13：3，5；約 3：5；6:53；13：8；15：4；太 19:23）。
也沒有必要以“恐懼和戰驚”的心養，來作成我們的得救的工夫（腓 2:12）。
Contend for the Truth 為真理而戰
Salvation is, indeed, open to all humankind,
since Jesus sacrificed Himself “once for all”
(Rom 6:10; Heb 7:27; 9:12; 10:10).
But does that mean we can continue to do and believe whatever we like,
and still expect to receive salvation?
自從耶穌“一次為眾人”犧牲了自己
救贖的確是向全人類開放，
（羅 6:10；來 7:27；9:12；10:10）。
但這是否意味著，我們可以繼續任意而行，並相信自己喜歡的一切，
但卻期望得到救贖？
If doctrinal disputes are redundant,
why did Jude encourage us to “contend earnestly for the faith” (Jude 1:3)?
Why would Paul be willing to suffer in order to defend the faith
(2 Cor 11:26–27; Gal 5:11; 1 Cor 15:20)?
Why would he encourage Timothy to “hold fast the pattern of sound words,”
keep “that good thing which was committed to you,”
and “commit these [things] to faithful men who will be able to teach others also”
(2 Tim 1:13–14; 2:2)?
If there is no resurrection, if Christ has not come in the flesh,
and if circumcision is required for salvation (1 Cor 15:12–13; 1 Jn 4:3; Gal 5:3),
why would the apostles dispute these beliefs?
Why would the apostles warn against sin and unrighteousness
if they were of little consequence (Rom 6:1–2; 1 Cor 6:9)?
如果教義爭論是多餘的，
為什麼猶大鼓勵我們，要“真道竭力的爭辯”（猶 1：3）？
保羅為什麼願意，為了捍衛信仰而受苦，
（林後 11：26-27；加 5:11；林前 15:20）？
我為什麼鼓勵提摩太，要“守著純正話語的規模”，
保守“從前所交託你的善道”，
並且“也要把教訓，交託那忠心能教導別人的人。”
（提後 1：13-14； 2：2）？
如果沒有復活，如果基督沒有以肉體來到世上，
並且如果需要行割禮（林前 15：12-13；約壹 4：3；加 5：3），
那麼使徒為什麼會質疑這些信條？
若是沒有太大的意義，
使徒為什麼要警示那些罪惡和不義的事？
（羅 6：1-2；林前 6：9）
The fact is that the church is the pillar and foundation of the truth (1 Tim 3:15).
The church is not a cafeteria where you can pick
and choose items according to your personal taste.
事實是，教會是真理的柱子和基石（提前 1：3：15）。
教堂不是自助餐廳，您可以根據自己的喜好，挑選食物。
Do not be mistaken
—in Matthew 25:46, “everlasting” punishment and “eternal” life
are both based on the same Greek adjective: α??νιο? (aionios).
Paul also describes the punishment as
“everlasting destruction from the presence of the Lord and from the glory of His power”
(2 Thess 1:9).
In this verse, the original Greek word for
“destruction” (ολεθρον, olethron, “ruination”)
does not imply “extinction,”
but total and everlasting separation from the Lord and His glory.
There is no way back.
不要誤會
-在馬太福音25:46中，“永遠”的懲罰，和“永恆”的生命
都基於同一個希臘形容詞：α??νιο？ （aionios）。
保羅也將懲罰描述為
“就是永遠沉淪，離開主的面和他權能的榮光。”
（帖後 1：9）。
在這節經文中，原始希臘語為
“破壞”（ολεθρον，olethron，“ ruination”）
並不意味著“滅絕”
但是，就與主和祂的榮耀，完全而永久的隔離。
將找不到回頭路。
The truth and validity of God’s words remain the same yesterday, today and tomorrow.
Human theories and logic have no place if they contradict the teaching of the Bible.
The Bible does not change, and neither does the message of the true church.
神話語的真實性和有效性，在昨日，今日和明日，都保持不變。
如果人類理論和邏輯，與聖經的教義相抵觸，那它們就不成立。
聖經沒有改變，而真教會的信息也沒有改變。
THE SOCIAL MISSION OF ECUMENISM 普世基督教聯合的社會使命
To address the question of what the church’s role in society should be,
let us examine the forces driving the ecumenical trend.
Given that modern society has become more liberal and pluralistic,
and churches are seeing a decline in membership,
it seems Christianity needs to become more relevant to attract believers.
The most obvious method of reinvention is to downplay traditional doctrines
in favour of something everyone can agree on:
social justice, making the world a better place, and providing charity to those in need.
By emphasizing the endeavors and issues they are similarly passionate about,
theologically divergent groups can be drawn together.
為了解決教會在社會中應扮演的角色的問題，
讓我們研究推動普世基督教聯合趨勢的力量。
鑑於現代社會，變得更加自由和多元化，
教堂的信徒人數減少了，
基督教似乎需要變得更加與之相關，才可以吸引信徒。
要重塑教會，最明顯方法，是淡化傳統的教義，
加強那些每個人都會同意的事項：
社會公義，使世界變得更美好，並向有需要的人們提供慈善。
通過強調與他們同樣熱衷於相同的工作和問題，
若在神學上有分歧的群體，就可以被聚集在一起。
Many Christians who interpret the Bible strictly hold a strong pro-life stance,
a traditional view of family,
a commitment to care for the homeless and sick,
and a desire to see justice in the world.
It would make sense for these Christians to set aside their differences
to create a global organization to push for the change they wish to see in the world.
But should the true church join with other churches to promote such charitable causes?
許多解釋聖經的基督徒，嚴格地堅持強烈的反對墮胎的立場，
傳統的家庭觀念，
立志照顧無家可歸者和病人，
並且渴望看到世界有公義的一天。
很有可能，這些基督徒會放棄他們之間的分歧，
創建一個全球性組織，以推動他們希望在世界上看到的變化。
但是，真教會應該參與其他教會，一起促進這種慈善事業嗎？
As a church, we should not forget our responsibility to care for our members and broader society.
When there is a natural disaster,
the church should address the immediate needs of those suffering and comfort the bereaved.
But we should not forget the primary mission of the church:
to preach the gospel of salvation.
Jesus, out of compassion, healed all kinds of sickness and disease (Mt 4:23; 9:35),
performed miracles to feed the crowds (Mt 14:14–21; 15:32–38),
and, when He sent out the twelve, commanded them to heal the sick,
cleanse lepers and raise the dead (Mt 10:8).
But we should note that
He always prioritized preaching the gospel above addressing the physical needs of the people
(Mt 10:7–8).
作為教會，我們不應忘記承擔起照顧信徒，及擴展到整個社會的責任。
如果有自然重大災害的時候，
教會應該設法解決那些受災者的迫切需要，並且安慰死者。
但我們不應忘記教會的主要使命：
傳講救恩的福音。
耶穌出於同情，醫治了各種疾病（太 4：23；9：35），
施行奇蹟來餵養人群（太 14：14–21；15：32–38），
而且祂派出十二個門徒，命令他們醫治病人，
潔淨麻瘋病人，讓死人復活（太 10：8）。
但是我們應該注意到，
祂總是優先傳講福音，再解決人們的物質上的需要。
（太10：7-8）。
The Spiritual Mission of the Church 教會的屬靈使命
When Jesus’ anointing at Bethany is retold,
the emphasis is often placed on the woman’s unreserved sacrifice for Jesus
—her willingness to give up a precious flask of costly fragrant oil.
But notice the reaction of the disciples, who indignantly asked, “Why this waste?” (Mt 26:8).
當耶穌在伯大尼接受了恩膏，這事再被傳述的時候，
重點通常放在，女人為了耶穌而作出毫無保留的犧牲，
—她樂意放棄一瓶昂貴的高價芳香油。
但是請注意門徒的反應，他們很憤慨地質詢：“為什麼要這麼浪費呢？” （太 26：8）。
Today, we could point to the many hours spent on church administration:
repetitive discussions about human and financial resources,
fundraising for local church buildings, event schedules, and so on.
The humanitarian efforts of our church fall into this list,
and, just as Jesus reminds us that we will always have the poor (Jn 12:8; Mt 26:11),
these administrative and humanitarian tasks will continue indefinitely.
今天，我們可以指出，花在教會管理上的許多時間：
內容關於人力和財力的重複討論，
為了當地建堂，活動時間安排，及其他等進行的籌款。
我們教會的人道付出，就屬於這個清單，
正如耶穌提醒我們的那樣，我們將永遠發現窮人（約 12：8；太 26：11），
這些行政和人道任務，將無限期地繼續下去。
We need to pray for the wisdom of Mary
—to be able to serve God unreservedly and in a timely manner (Jn 12:3, 7; Mt 26:12).
The Bible tells us that the angels rejoice over one repentant sinner (Lk 15:10),
not when a road is built or a well is dug in a developing country,
and not when a food bank is stocked in the developed world.
Time is short and opportunity is fleeting (Rom 13:12; Jn 12:35–36),
so we should preach the gospel while it is still day.
我們需要祈求，神賜下瑪麗亞的智慧
-能夠毫無保留，並且及時地事奉神（約 12：3，7；太 26:12）。
聖經告訴我們，天使為一位悔改的罪人而歡喜（路 15:10），
不是因為在發展中國家，修建道路或挖水井，
也不是在成熟國家，食物銀行有糧食儲備。
時間很短，機會瞬息萬變（羅 13:12；約 12：35-36），
所以我們應該在還有年日之時，好好傳福音。
CONCLUSION: THE LIMITS OF LOGIC 結語，邏輯有其極限
Proponents of universalism would have us believe that we will all be saved eventually.
But the apostle Peter tells us to “be even more diligent to make [our] call and election sure,”
to secure our entrance into the “everlasting kingdom” (2 Pet 1:10–11).
Our salvation is not a given.
The Bible warns us not to be swayed by philosophy and vain deceit,
beguiled by persuasive words, or carried about by strange doctrines
(Col 2:8, 4; Heb 13:9; Eph 4:14).
支持普世聯合主義人們，會希望我們相信，我們最終全部將得到拯救。
但是使徒彼得告訴我們，“應當更加殷勤，使你們所蒙的恩召和揀選堅定不移，”
確保我們進入“永遠的國”（彼後 1：10-11）。
我們的救贖不是自然就擁有的。
聖經警告我們，不要被哲學和虛空的妄言，所左右，
被強力說服而受到迷惑，或被奇怪的教條，耍的團團轉。
（歌 2：8,4；來 13：9；弗 4:14）。
This diverse and liberal society is the ideal environment for wide-ranging ideas to flourish,
but True Jesus Church members should beware of human philosophies creeping into their faith.
These philosophies can seem logical and persuasive, but they are not the truth of God.
For example, consider the well-known philosophical conundrum:
can the Omnipotent God create an immovable object that even He cannot move?
By the logic of this conundrum, no matter if the answer is yes or no,
God’s omnipotence is disproved.
This logic is circulatory and hermetically sealed.
But God cannot be reduced to fit a human definition of omnipotence;
it is not possible to apply cold logic to God’s nature and existence.
這個多元而自由的社會，是讓廣泛的思潮得以蓬勃發展的理想環境，
但是，真耶穌教會的信徒，應該提防自已的信仰逐漸為人類哲學所滲透。
這些哲學，看似合乎邏輯且很有說服力，但它們不是神的真理。
例如，思考一下著名的哲學難題：
萬能的神，能否創造出一個，甚至祂也無法移動，的難以移動物體呢？
按照這個難題的邏輯，不管答案是可以與不行，
神無所不能都已被反証反駁了。
這種邏輯，不斷是無限內部循環，並且是封閉式的設定。
但是，神並不會被弱化，而淪為符合人類對萬能的定義；
不可能對神的本質和存在，單純用冷硬的邏輯來解釋。
God says, “I will have mercy on whomever I will have mercy,
and I will have compassion on whomever I will have compassion”
(Rom 9:15),
yet humans judge this to be unfair.
God says, “I AM WHO I AM” (Ex 3:14)
and calls Himself “the Alpha and the Omega” (Rev 22:13),
yet humans yearn to remake God in their own image.
We are His creatures, and should remember that we cannot question His sovereignty (Rom 9:20).
神說：“我要憐憫誰就憐憫誰，要恩待誰就恩待誰。”
（羅 9:15），
但是人類卻認為這是不公平的。
神說：“我是自有永有的”（出 3:14），
稱自己為“我是阿拉法，我是俄梅戛”（啟 22:13），
然而人類渴望，用自己的形象，來型塑神的樣式。
我們是祂的造物，應該記住，我們不能質疑他的主導權（羅 9：20）。
Jesus says:
“I am the way, the truth, and the life. No one comes to the Father except through Me”
(Jn 14:6).
There is only one body, one hope, one faith and one baptism (Eph 4:4–5),
and only those who do the will of the Father will enter the kingdom of heaven (Mt 7:21).
From a human perspective, these words are offensive
to members of other religions and Christian denominations;
but to believers, they are words of salvation.
We do not condemn those who do not believe and remain in darkness.
It is the gospel that judges (Jn 12:46–48; 3:18);
it is the gospel that evokes and demands a response.
Jesus’ salvation is effective only for those who believe,
and restoration is granted only to those who respond (Jn 3:19–20).
With this knowledge, believers of the gospel should not hold back,
but go forth confidently to make disciples of all nations (Mt 28:19).
6耶穌說，"我就是道路、真理、生命；若不藉著我，沒有人能到父那裡去。”
（約 14：6）。
身體只有一個，同有一個指望，一一信，一洗，（弗 4：4-5），
只有那些遵行天父旨意的人，才能進入天國（太 7:21）。
從人類的角度來看，這些話會冒犯其他宗教及基督教派的信徒，
但是對本會信徒來說，這是救贖的話語。
我們不譴責，那些不相信，並還停留在黑暗中的人。
作審判的是福音（約 12：46-48；3：18）。
也是福音會喚醒別人，並要求回應。
耶穌的救恩只對那些相信的人才有功效，
只有那些做出回應的人，才能得到恢復（約 3：19-20）。
有了這些知識，身為福音的信徒就不應退縮，
但要自信地往前出去，讓萬民都變成門徒（太 28:19）。
[1] “Richest 1 percent bagged 82 percent of wealth created last year
– poorest half of humanity got nothing,” Oxfam International, January 22, 2018,
https://www.oxfam.org/en/pressroom/pressreleases/2018-01-22/
richest-1-percent-bagged-82-percent-wealth-created-last-year.
[1]“最富有的1％的人，囊括了去年創造的82％的財富，
-人類中最貧窮的一半什麼也沒拿到，”國際樂施會，2018年1月22日，
https://www.oxfam.org/en/pressroom/pressreleases/2018-01-22/
richest-1-percent-bagged-82-percent-wealth-created-last-year.
[2] “Ecumenism,” Encyclopaedia Britannica, accessed April 26, 2018,
https://www.britannica.com/topic/ecumenism.
[2]“基督教普世聯合主義”，《大不列顛百科全書》，於2018年4月26日發布，
https://www.britannica.com/topic/ecumenism。
[3] Alan Richardson and John Bowden, A New Dictionary of Christian Theology
(London: SCM Press, 1983), 591.
[3] 亞倫·理查森和約翰·鮑登，《基督教神學新詞典》
（倫敦：SCM出版社，1983），591。
[4] Humanists UK website, accessed April 26, 2018, https://humanism.org.uk/.
[4] 英國人文主義者網站，2018年4月26日訪問，https：//humanism.org.uk/。
[5] John 3:16; 2 Thessalonians 2:10.
[5] 約翰福音三章16節；帖撒羅尼迦後書二章10節
[6] Matthew 7:13; Romans 9:22; Philippians 3:19.
[6] 馬太福音七章13節，羅馬書九章22節，腓利比書三章19節
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