1. Manna issue 93 - From Knowledge to Knowledge 從認知到知識
Vincent Yeung—Cambridge, UK 英國劍橋 Vincent Yeung
FAITH AND KNOWLEDGE 信仰與知識
There would appear to be a tension between faith and knowledge.
On the one hand, we believe that the tenets of our faith are based on biblical evidence,
so improving our biblical knowledge is the way to progress in our faith.
On the other hand,
the Book of Hebrews defines faith as
“the substance of things hoped for, the evidence of things not seen”
(Heb 11:1).
Therefore, some may feel that
deep study of the Scriptures is a futile and academic endeavor,
producing knowledge that stimulates the mind rather than strengthening faith.
信仰和知識，似乎存在著緊張的關係。
一方面，我們相信自已的信條是基於聖經的證據，
因此，提高自已的聖經知識，是我們信仰進步的方法。
另一方面，
希伯來書將信心定義為
“1就是所望之事的實底，是未見之事的確據。”
（來 11：1）。
因此，有些人可能會覺得，
深入研究聖經，只是徒勞的學術性努力，
產生激盪思想的知識，而不是加強信仰。
Of course, placing faith and knowledge at opposite ends of a spectrum
is an oversimplification.
If this is an inadequate description,
then how should we define the relationship between faith and knowledge?
當然，放置信仰和知識於光譜的兩端，
是過於簡單化了。
如果這是一個不恰當的描述，
那麼，我們應該如何界定信仰與知識的關係呢？
The Role of Evidence 證據的角色
As mentioned, we have accepted this Christian faith
because we believe in the biblical evidence upon which it is based.
We think it is reasonable to accept certain biblical passages
as proof for a belief or doctrine.
Most believers
—as rational people who understand what “evidence” looks like
—have decided that these texts prove the truth of our beliefs
“beyond a reasonable doubt.”[1]
如前所述，我們已經接受了這個基督教信仰，
因為我們相信它所依據的聖經證據。
我們認為，接受某些經節，
作為信仰或教義的證據，是合理的。
大多數的信徒，
—是有理智的人，能了解“證據”看起來是什麼
—已決定這些內容能證明我們信仰的真理
“排除合理懷疑。”[1]
However, if the evidence is so strong that the conclusion is indisputable,
then what part does faith play?
In fact, there are many aspects of doctrine
that cannot be validated by irrefutable evidence.
Statements such as
“He who believes and is baptized will be saved;
but he who does not believe will be condemned”
(Mk 16:16)
or “unless one is born of water and the Spirit,
he cannot enter the kingdom of God”
(Jn 3:5)
involve belief in the existence of life after death, final judgment,
as well as heaven and hell.
Such spiritual matters are intangible
and cannot possibly be presented in a worldly courtroom.
但是，如果證據強而有力，而結論無可爭辯，
那麼信仰起什麼作用呢？
其實教義有很多面向，
不能用無可辯駁的證據來驗證。
作出宣稱如下
“16信而受洗的，必然得救；不信的，必被定罪。”
（可 16：16）
或“5人若不是從水和聖靈生的，就不能進神的國。”
（約 3：5）
涉及到相信來生的存在，最後的審判，
以及天堂和地獄。
這種屬靈的東西是無形的，
不可能出現在世俗的法庭上。
The lack of physical evidence does not necessarily mean something is untrue.
Scientists tell us that
we are merely the activity of carbon and proteins
as science does not recognize or measure the spiritual dimension of life.
The existence of our souls
—the “I” who exists, feels, and lives
—can neither be demonstrated nor proven;
yet, it is inseparable from the concept of life beyond death and our beliefs.
Often people cannot explain what they know to be true,
but this does not diminish the truth of their claims.
To Paul, God’s invisible attributes are clearly seen through His creation
(Rom 1:18–20).
We do not know the essence of God
—His proportions are not evident to us.
But these can be demonstrated by things we can observe,
namely, by His effects.
However, for non-believers,
no reason has yet been given to prove God’s existence is self-evident.
缺乏物證，並不一定代表某些事情不是真的。
科學家告訴我們，
我們只是碳和蛋白質的反應物質，
因為科學不承認，或是不去衡量生命的精神層面。
我們靈魂的存在
—“自我”存在、感受和存活
—同樣不能加以演示，也不能證明；
然而，它與生命的概念無法分割，更超越死亡和我們的信仰。
人們常常無法解釋，他們所知道的事物是真實的，
但這並沒有削弱他們說法的真實性。
對保羅來說，神無形的屬性，可以通過祂的受造之物而清楚地明白看到
（羅 1：18-20）。
我們不知道神的本質，
—我們並不清楚祂的大小。
但我們可以通過觀察到這些事物來證明，
即是，通過祂的功效。
然而，對於沒信主的人來說，
目前還沒有找到理由證明，神的存在是可以不證自明的。
Evidence or proof
—subsumed in the term “knowledge”
—is no substitute for faith.
Nevertheless,
our belief cannot exist in a vacuum.
Without basis or substance,
our faith would be blind faith or superstition.
When we say we believe in God or Jesus,
we must be able to substantiate our belief.
When we repent and are baptized,
we must know why we need repentance and baptism.
Peter declares that the end result of our faith is the salvation of our souls
(1 Pet 1:9);
Paul says that salvation and full knowledge of the truth go hand in hand
(1 Tim 2:4).
證據或證實，
—歸類於術語“知識”之中
—卻不能代替信仰。
儘管如此，
我們的信仰不可能存在於虛空之中。
沒有基礎或實質，
我們的信仰將成為盲目的信仰或是迷信。
當我們說，自已相信神或耶穌時，
我們必須能夠證實自已的信念。
當我們悔改，並且受洗時，
我們必須知道，自已為什麼需要悔改和受洗。
彼得宣告，我們信仰的最終結果，是我們靈魂能得救
（彼前 1：9）；
保羅說，救恩和對真理的完全認知是同時進行的
（提前 2：4）。
With this in mind, how should we pursue knowledge to support our faith?
Is it necessary to know a lot before believing?
What constitutes the full knowledge of the truth?
若腦中有這種想法，我們應該如何追求知識，來支持自已的信仰呢？
在相信之前，是否需要了解很多？
什麼才能導致完全認識真理？
KNOWLEDGE AS THEORY 知識是理論
The faith of God’s chosen people is rooted in history
—in what God has done for them.
Paul summarized God’s grace to them succinctly in one verse
—“the adoption, the glory, the covenants, the giving of the law,
the service of God, and the promises”
(Rom 9:4).
Knowing God’s historical dealings with the chosen people is the basis of our faith.
In the same vein, our precious faith is obtained through the righteousness of God
(2 Pet 1:1)
and the resurrection of Jesus from the dead
(1 Pet 1:3).
神選民的信仰起源於歷史，
—存在於神為他們所做的一切。
保羅於一節經文中，簡短總結了神給他們的恩典，
—“4那兒子的名分、榮耀、諸約、律法、
禮儀、應許。”
（羅馬書 9：4）。
了解神與選民的歷史作為，是我們信仰的基礎。
同樣的道理，我們寶貴的信仰，是通過神的公義才獲得的，
(彼後 1：1)
以及耶穌從死裡復活
（彼前 1：3）。
However, while knowledge of God’s grace and Jesus’ words and works
is integral to faith,
knowing may not lead to belief.
Titus Flavius Josephus,
the first-century Romano-Jewish historian,
described Jesus as “a wise man.”
He wrote that Jesus
“appeared to those who love him on the third day”
and that the
“tribe of the Christians,
so called after him, has still to this day not disappeared”
(Antiquities of the Jews 18.63).
Josephus (born 37 C.E.)
knew of Jesus, His message, the account of His death and resurrection,
and the preaching of His followers.
Yet his contemporaneous knowledge did not give rise to belief.
We cannot go back in time to personally witness every historical event.
Only a few hundred people witnessed Jesus’ resurrection
(1 Cor 15:3–6),
and our belief is based on their testimonies.
Thus, there will always be a gap between what the world considers as proof
and what people of faith require.
In the wisdom of the world, the wisdom of the wise,
the message of the cross was considered foolish;
only the people of faith considered it God’s power
(1 Cor 1:18–21)
and were saved through their belief.
然而，雖然認識神的恩典，耶穌的話語和行動，
是信仰不可或缺的一部分，
有知識可能並不會導致有信仰。
提圖斯·弗拉維奧·約瑟夫斯，
他是一世紀的羅馬猶太歷史學家，
形容耶穌是“智者”。
他寫道，耶穌
“靠近那些在第三天愛祂的人”
並且寫下
“基督徒的族群，以祂的名字來命名，至今仍未消失”
（猶太人的古老事蹟 18.63）。
約瑟夫斯（公元 37 年生）
了解耶穌，祂的信息，祂死亡和復活的事蹟，
以及耶穌追隨者傳福音。
然而，他同時代的知識，並沒有提昇至信仰。
我們無法回到過去，親眼見證每一個歷史事件。
只有數百人見證了耶穌的復活
（林前 15：3-6），
而我們的信仰則基於他們的見證。
因此，世人認定的證據，
和信仰之人所需要的事物之間，總會有差距。
在世間的智慧中，在智者的智慧中，
十字架的信息被認為是愚蠢的；
只有信仰之人才會認為這是神的力量，
（林前 1：18-21）
並且因為他們的信仰而能得救。
As such, some have come to view knowledge negatively
and, in turn, those who profess to have superior knowledge,
whether secular or spiritual
(Col 2:8; 1 Cor 8:1).
These “knowledge-sceptics” view all academic study of the Bible as bad,
believing that only spiritual knowledge gained
through Bible reading, listening to sermons,
or via theological training in the church is good.
Undeniably, modern theological studies
seem to be increasingly devoid of piety towards God’s word and belief.
For example, some scholars assume that
miracles did not happen and prophecies were vaticinium ex eventu
(written after the authors already had information about the events being foretold.)
[2] [3]
These theologians maintain that predictions made by Jesus
—such as the destruction of Jerusalem in 70 C.E.
—were actually added to the gospels by the early church to make the message credible.
In fact, there appears to be an innate assumption
that supernatural events or predictions cannot be true
and are, therefore, inauthentic.
Clearly, such a stance would not be conducive to faith in God.
因此，有些人開始負面看待知識，
接著，貶抑那些自稱是知識淵博的人，
無論是世俗還是屬靈的知識
（西 2：8；林前 8：1）。
這些“知識懷疑論者”，認為所有的聖經學術研究都是不好的，
相信只有通過讀經、聽道、或者教會的神學訓練所得到的屬靈知識，
才是好的。
不可否認的，現代的神學研究，
似乎越來越缺乏對神話語和信仰的虔誠。
例如，有些學者假設，
神蹟並沒有發生，預言是 vaticinium ex eventu [事情成就後才發出的預言]
（作者已經獲得相關預言事件的訊息之後所撰寫。）
[2] [3]
這些神學家認為，耶穌的預言，
—例如，公元 70 年耶路撒冷的毀滅，
—實際上是早期教會添加到福音書中，以使信息的可信度提高。
事實上，似乎有一個自然存在的假設，
超自然事件或預測不可能是真實的，
而且，因此，是不真實的。
顯然，這樣的立場不利於對神的信仰。
However, such a simplistic dichotomy between worldly and spiritual knowledge
also carries its own danger.
然而，世俗和屬靈知識之間的這種簡單的二分法
也有其自身的危險。
Man cannot find God by his own wisdom or effort.
God took the initiative through the ages to reveal Himself
at various stages of human development.
He appeared to Abram and invited him to leave his own home
and travel to the promised land.
The knowledge of the mystery of Christ was hidden for centuries,
only to be revealed to the apostles and prophets
by the Spirit at the time of His choosing
(Eph 3:4–5; Rom 1:17; 1 Pet 1:20).
The apocalypse, revelation, or unveiling of something covered
is the way God conveys His purpose to humankind.
Many had seen Jesus’ work and heard His testimony,
yet many did not believe in Him.
The Pharisees knew the Scriptures well and searched them fervently,
yet they did not come to believe in Jesus
(Jn 5:39-40).
Many of the Jews saw what Jesus had done and believed in Him,
such as after Lazarus’ resurrection
(Jn 11:45).
But the chief priest and Pharisees refused to accept
(Jn 11:47).
Those who shut their hearts and minds could not see,
and God only opens the heart of those who seek after Him
(Act 16:14).
人不能靠自己的智慧或努力而找到神。
神發起主動於千古歲月彰顯祂自己的存在，
於人類發展不同的階段。
他向亞伯蘭顯現，邀請他離開自己的家，
並前往應許之地。
基督奧秘的知識，被隱藏了幾個世紀，
只藉著聖靈，在祂預定的時候，向使徒和先知啟示
（弗 3：4-5；羅 1：17；彼前 1：20）。
上天的啟示、啟示錄，或是揭開某事的面紗，
就是神傳達祂旨意給人類的方式。
很多人看到耶穌的作為，聽過祂的見證，
然而有許多人卻不相信祂。
法利賽人熟知聖經，並且熱切查考，
然而他們還沒有進而相信耶穌
（約 5：39-40）。
許多猶太人，看見耶穌的作為，就相信祂，
列如，在拉撒路復活之後
（約 11：45）。
但是祭司長和法利賽人拒絕接受
（約 11：47）。
那些關閉他們心靈和意願的人，就看不見，
神只會打開那些尋求祂之人的內心
（徒 16：14）。
As Christians, we can acquire knowledge
by learning the basic doctrines, studying the Bible, meditating on His word,
participating in group discussions, or listening to sermons.
The teachings of Jesus, the apostles, and the prophets
form the foundation of our faith.
However, revelation becomes information
once revealed, written down, taught, and learned.
The disciples witnessed Jesus’ miracles
of feeding five thousand and four thousand,
but all they could remember was mere information;
they failed to see the significance behind the miracles
(Mk 8:19–21).
We do not want to be mere archivists of information,
adept at stringing together Bible verses
and regurgitating the doctrines without progressing in knowledge.
What more do we need to progress?
Are we merely possessing information without reaping its benefits?
作為基督徒，我們可以獲得知識，
通過學習基本教義、研讀聖經、默想祂的話語，
參與小組討論，或是聆聽講道。
耶穌、使徒、先知的教導，
構成了我們信仰的基礎。
然而，啟示一旦被顯明，寫下來，教授，學習，
就變成了訊息。
門徒見證了耶穌的神蹟，
餵養五千人和四千人，
但他們所能記住的是一切，只是訊息。
他們沒有看到神蹟背後的重要性
（可 8：19-21）。
我們不想僅僅只是變成訊息的檔案管理員，
善於把聖經經文串連起來，
並在知識上沒有進步，反而嘔吐教義出來。
我們還有什麼方面，還需要更加進步呢？？
我們是否只是具有訊息，而沒有從中獲益呢？
KNOWLEDGE AS EXPRESSION AND EMPOWERMENT OF FAITH 知識是信仰的表現與授權
Growth in faith and knowledge are interrelated,
not mutually exclusive.
Knowledge does not supplant faith,
and faith does not discount knowledge.
Knowledge is more than theoretical conceptualization
or the acquisition of information.
People know God, but not all accept His lordship
(Rom 1:21).
Faith intertwines with knowledge
—it actualizes and is augmented by it.
信仰和知識的增長是相互關聯的，
但不相互排斥。
知識並不能取代信仰，
信仰不會貶低知識。
知識不僅僅是將理論概念化，
或獲取得到資訊。
人們認識神，但並非所有的人都會接受祂的統治權
（羅馬書 1：21）。
信仰與知識交織在一起，
—信仰可以實現，並且經由知識增強力量。
In Johannine terminology,
“to believe” precedes “to know”
(Jn 6:69, 8:31–32).
“To know” gives “to believe” new power
(Jn 16:30, 17:7–8).
Jesus’ followers saw the relationship between the Father and the Son gradually unfold.
The initial encounter leads to belief,
and further insight leads to the augmentation of faith.
The disciples saw the first sign in Cana, and they believed in Him
(Jn 2:11).
They reaffirmed their belief by acknowledging
that Jesus is the Son of God
(Jn 6:69),
yet their understanding was only partial
(Jn 14:8–9).
Knowing the significance of the relationship between the Father and Son
reinforced their belief
(Jn 17:7–8).
在約翰文書使用的術語中，
“相信”先於“知道”
（約 6：69，8：31-32）。
“知道”給予“相信”新的力量
（約 16：30、17：7-8）。
耶穌的追隨者看到父與子之間的關係逐漸揭開。
最初的接觸通往信仰，
深入領悟之後，就會加強信心。
門徒在迦拿看見第一個神蹟，就信了祂
（約 2：11）。
他們經由承認，再次確認了自已的信仰，
耶穌就是神的兒子
（約 6：69），
但他們只了解片面的
（約 14：8-9）。
了解父與子關係的重要性，
並堅定了他們的信心
（約 17：7-8）。
Faith and knowledge develop through experience.
Paul did not know God would deliver him in Asia
(2 Cor 1:8–11).
After his experience of God’s deliverance,
he was in a position to comfort others
(2 Cor 1:3–6).
Knowledge thus consists of first and secondhand experience.
The latter is acquired through learning,
the former through experiencing.
The former reinforces the latter, leading to a deeper understanding of God.
信仰和知識通過經驗發展。
保羅不知道神會於亞細亞拯救他
（林後 1：8-11）。
經歷過神的拯救之後，
他就能設身處地，可以安慰別人
（林後 1：3-6）。
因此，知識包括親身經驗，和第二手經驗。
後者是通過學習獲得的，
前者是經過體驗。
前者加強後者，進而對神有更深的了解。
KNOWLEDGE AS A PRACTICE 知識是實踐
Orthodoxy (correct doctrine) is vital,
but it needs to be supplemented with orthopraxis (correct behavior.)
The Christian view of knowledge is determined
by an obedient and grateful acknowledgment of the deeds and demands of God.
純正性（正確的教義）是很重要的，
但需要伴隨著正確的行動 orthopraxis（正確的行為。）
基督徒的知識觀決定於，
順服感恩的承認神的作為和基本要求。
The Hebrew yada (“to know”)
denotes not only knowledge but also obedience towards God’s word.
God’s chosen people did not know God
(Isa 1:2–3),
not because of their neglect of sacrifices, Sabbaths, or prayers
(Isa 1:11–15).
God loathed their offerings to Him
because of injustice and oppression within the community.
Therefore, living a Christ-like life is the true manifestation of orthodoxy,
not the mere holding of a form of religion
—boasting of our divine calling
(Rom 2:17)
and personal achievement in divine ministry
(Mt 7:21–23).
希伯來語 yada（“知道了”）
不僅代表了知識，也有順服神話語的意思。
神的選民不認識神
（賽 1：2-3），
不是因為他們忽視了獻祭、安息日或禱告，
（賽 1：11-15）。
神厭惡他們獻祭，
因為社區裡有不公正和壓迫。
因此，過著基督化的生活，才是正統的真正體現，
不僅只是去持守一種宗教的形式
—誇耀自已得到天國的呼召
（羅 2：17）
和個人的聖工成就
（太 7：21-23）。
To know God does not merely mean the knowledge
gained from investigation, observation, or speculation.
Religion is not a science but a devotion.
God’s love for the world is actualized in the sending of the Son
(Jn 3:16),
and Jesus’ love, in obedience to the Father and service to the world.
Since the knowledge of Jesus or of God expresses itself in love,
observing the commandments might also be called a criterion of “knowing” Christ
(1 Jn 2:3–6).
Merely saying we know God without having the behavior God desires
will not lead us to salvation.
Even Satan knows God very well but can only wait in fear for his judgment
(Jas 2:19).
認識神不僅僅代表了得到知識
從研究、觀察或推理中有所收獲。
宗教不是一門科學，而是一種信仰。
神愛世人體現於差遣聖子
（約 3：16），
和耶穌的愛體現於順服天父和服事世人。
即然認識耶穌或神，會表現於愛中，
遵守誡命也可以稱為是一種“認識”基督的標準
（約壹 2：3-6）。
若僅僅訴說自已認識神，而沒有神所期望的行為，
並不會引領我們得救。
甚至連撒但都熟知真神，但卻只能惶恐等待神的審判
（雅 2：19）。
Heresies are nothing new in the church.
Peter warned the believers that
false prophets would arise among the people
and bring in destructive heresies,
even denying the Lord who bought them
(2 Pet 2:1).
There was much speculation about Jesus, angels, and demons
during the apostolic and post-apostolic times,
which continues today.
However, the most insidious heresy in Christendom is denying the Lord.
Of course, no Christian would deny Jesus outright.
However, denying His power, promises, and demands is equivalent to denying Him.
Peter was not writing about some far-fetched doctrinal speculation
but about mundane deviance in the form of indulgence, pleasure, carousing
(2 Pet 2:13),
lusts of the flesh
(2 Pet 2:14, 18, 3:3; Jude 18),
liberty (from the constraint of Christian norms)
(2 Pet 2:19),
and denying the second coming and,
thus, the return of Jesus and the final judgment
(2 Pet 3:4).
Same-sex marriage, re-marriage, denial of the second coming,
of resurrection, of heaven or hell, final judgment and eternal condemnation
are common attitudes and practices
that are advocated openly in non-True Jesus Church (TJC) denominations.
What is unknown is the number of TJC members
who secretly sympathize with some of these ideas or ideals
or even practice them.
False knowledge comes not only from academic theological research
without true reverence towards God;
it also encompasses knowing God’s words without truly coming to Christ.
教會有異端並不是什麼新鮮事。
彼得警告信徒，
人民中會興起假先知，
並帶來破壞性的異端，
甚至否認主重價贖回他們
（彼後 2：1）。
使徒時代及後使徒時代，
有很多關於耶穌、天使和惡魔的猜測，
今日仍在繼續。
然而，基督教界裡最狡猾的異端，就是否認主。
當然，沒有基督徒會完全否認耶穌。
然而，否認祂的能力、應許和要求，就等於否認了神。
彼得並不是寫一些牽強附會教義的推測，
而是以放縱、享樂、狂歡為形式的世俗異常行為
（彼後 2:13），
肉體的情慾
(彼後 2：14，18，3：3; 猶 18)，
自由（不受基督教規範的約束）
（彼後 2：19），
並且否認第二次降臨，
就是，耶穌的回歸和最後的審判
（彼後 3：4）。
同性婚姻，再婚，否認基督再臨，
復活，天堂或地獄，最後的審判和永遠的責罰
是普遍的態度和行為，
存在於那些不是真耶穌教會 (TJC) 的教派中，且公開提倡。
真耶穌教會信徒中，有未知的數量，
他們偷偷同情其中的一些想法或理想
甚至實踐它們。
錯誤知識不僅來自於學術的神學研究，
對神沒有真正的敬畏；
它還包括了沒有真正來到基督面前的情況下，想了解神的話語。
The knowledge is of God and of Jesus,
but this knowledge should manifest in the form of godliness and virtue
(2 Pet 1:2–3).
These two words appear sixteen and four times in the New Testament;
but in 2 Peter alone, “godliness” appears four times,
and “virtue” three times.
This being Peter’s final encouragement to the believers,
we can deduce how much weight he gave
to pursuing godliness and virtue as vital steps in our journey of faith.
We, the partakers of the divine nature,
should not stagnate at mere theoretical knowledge of Jesus.
The ladder of faith starts with faith,
followed by virtue, knowledge, self-control, perseverance, godliness,
brotherly kindness, and love
(2 Pet 1:5–8).
If we do not climb this ladder,
the knowledge we possess will be useless.
We remain barren and unfruitful in the knowledge of our Lord Jesus
(2 Pet 1:8).
來自神和耶穌的知識，
反而這種知識應該以敬虔和美德的形式表現出來
（彼後 1：2-3）。
新約中，這兩個字出現了十六次和四次；
單單彼得後書中，“敬虔”出現了四次，
以及“美德”出現了三次。
這成為彼得給信徒最後的鼓勵，
我們可以推想他放了多少重視，
去追求敬虔和美德，成為我們信仰之旅的重要步驟。
我們，成為天國的兒女，
不該只單純停滯於耶穌的神學理論知識。
信仰的階梯起始於信仰，
其次是美德、知識、節制、堅忍、敬虔，
弟兄友愛與慈愛
（彼後 1：5-8）。
如果我們不想攀爬這座梯子，
我們所擁有的知識將毫無用處。
我們仍然無法認識主耶穌，並且結出好果子
（彼後 1：8）。
Without any progression in faith,
our salvation is less than assured,
and we may only barely scrape through to the kingdom of God
(2 Pet 1:10–11; Phil 2:12).
There are many pitfalls and temptations in life
that may lead us to forsake the right way and go astray.
We may become entangled in
and overcome by the pollutions of the world,
turn from the holy commandment,
and be led away with the error of the wicked
(2 Pet 2:15, 20, 21, 3:17).
Paul warns us against the alluring fallacy of thinking we should sin more
so that grace may abound
(Rom 6:1).
There are many who claim that
since God is love, eternal damnation would contradict His nature.
Restoration (apokathistemi) of the kingdom of Israel
(Act 1:6)
could easily be leading to apocatastasis
—restoration of all things
—the final restoration of all sinful beings to God
and to the state of blessedness.
However, Paul’s answer was an unequivocal:
“Certainly not!
How shall we who died to sin live any longer in it?”
(Rom 6:2).
若信仰沒有任何進步，
我們的得救就還不確定，
我們可能只能勉強擦身碰到神的國度
（彼後 1：10-11；腓 2：12）。
生活中有很多陷阱和誘惑，
那可能會導致我們離棄正道而走入歧途。
我們可能會遇到糾纏陷入其中，
受到世界污穢傷害，
轉離神聖的誡命，
因為惡人的錯誤而遷離，
（彼後 2：15，20，21，3：17）。
保羅警告我們，要提防思想上，自認該作惡多端，
以便恩典可以更加豐盛的誘人謬誤
（羅 6：1）。
有很多人聲稱，
因為神就是愛，永恆的詛咒與祂的本性不合。
以色列王國的復興 (apokathistemi 還原以前的狀態)
（徒 1：6）
可能很容易導致 apocatastasis 萬物(魔鬼罪人)回歸於神
—萬物回到原狀
—所有罪人最終回歸於神
達到受祝福的狀態。
然而，保羅的回答卻不是模糊不清的：
“2斷乎不可！
我們在罪上死了的人豈可仍在罪中活著呢？”
（羅 6：2）。
CONCLUSION 結論
Man comes to the knowledge of the truth
not by exercising his reasoning powers
but by accepting or being given the faith
that enables him to use his reason correctly.
Reason does not precede faith, as rationalism supposes,
but faith precedes reason.[4]
The Septuagint Text of Isaiah 7:9 is translated as,
“If you will not believe, you shall not understand”
(Isa 7:9, LXX).[5]
We should first believe,
then we will come to understand the thing which we believe.
Reason itself must be justified by faith,
by believing something that is not self-evident
or demonstrable to all men.
It is a fallacy
to suppose that faith can be selected as the result of a purely rational
and objective examination of facts;
two people can arrive at opposing interpretations of the facts
and even disagree about what are and are not facts.
This is the power of the human mind to pervert the truth,
tempting men to believe that they are rational
and that they alone can achieve salvation
(Jer 17:9).
世人開始認識真理，
不是通過運用他推理的能力，
而是接受，或是得到信仰，
這使他能夠正確使用自已的理性。
理性並不像理性主義的假設的那樣，可以優先於信仰，
而信仰優先於理性。 [4]
以賽亞書七章 9 節，七十士譯本翻譯為，
“如果你不會相信，你就不會明白”
（賽 7：9，七十士譯本）[5]
我們要先相信，
然後我們才就會明白自已所相信的事情。
理性本身必須通過信仰來解釋，
通過相信一些不言而喻的事情，
或是可向大家證明的事。
錯誤的是，
假設信仰可以因為被選擇，成為純粹理性的結果
以及客觀事實的檢驗；
兩人可以對事實做出相反的解釋，
甚至可以不同意什麼是事實，什麼不是事實。
這就是人腦扭曲真理的力量，
誘使人們相信自已是有理性的，
並且只有他們可以獲得救贖
（耶 17：9）。
The unaided power of fallen reason,
limited by the gaps in our empirical knowledge,
fails to arrive at objective judgments of truth,
especially in existential matters.
Rational men will ask for rational evidence
that goes beyond the limits of natural reason.
Nevertheless, faith in the apostolic testimony
is not a “blind” act of believing apart from any evidence;
it is a characteristic of faith that it carries its own evidence.
It is not a gift of knowledge,
but a gift of seeing, by which knowledge comes.
Faith is not a substitute for understanding but a condition of it;
God resolves differences in opinion
by revealing to those who are spiritually mature
(Phil 3:15).
墮落理性孤立無援的力量，
受限於我們經驗知識的差距，
而不能對真理有客觀的判斷，
特別是對於存在的問題。
理性的人會要求有理性的證據，
那出了自然理性的範圍。
然而，使徒見證的信仰，
不是脫離任何證據而相信的“盲目”行為；
它是信仰的特點，會自帶其證據。
它不是知識的恩賜，
而是一種洞察的恩賜，知識由此而來。
信仰不是理性的替代品，而是理解的條件；
神解決了意見的分歧，
藉由啟示那些靈性成熟的人
（腓 3：15）。
The danger in these last days is false pretenses in religion,
holding a form of godliness but denying its power
(2 Tim 3:5).
The word of God does not benefit us
when we are devoid of faith
(Heb 4:2)
and practice or action.
Faith, love, and hope are intangible values,
but they can be manifested in the form of work, labor, and patience
(1 Thess 1:3).
末日的危險，就是宗教的虛假偽裝，
假裝有敬虔的形式，但卻否認其力量
（帖前 3：5）。
當我們沒有信仰的時候，
神的話語並沒有給我們益處，
（來 4：2）
以及沒有實踐或行動。
信仰、愛心和盼望有無形的價值，
但是它們可以因為工作、勞力和耐心的形式而表現出來
（帖前 1：3）。
Cognitive understanding of God’s word, wholehearted belief in Him,
obedience to His will, and practicing His word constitute true knowledge of Him.
God’s word must be mixed with faith
(Heb 4:2).
If we lack understanding of what we believe in
and how that is translated into action,
we will become entrenched in complacency.
We must grow and come to the unity of faith and knowledge of the Son,
resisting every wind of doctrine
(Eph 4:11–16).
Paul states that he prays for wisdom, knowledge,
and understanding on behalf of the believers
so that they may be patient (faithfully observing the word),
bear fruit (right behavior),
and grow in the knowledge of God
(having their understanding reinforced and enhanced)
(Col 1:9–10).
If we possess these three elements of knowledge,
we shall be able to stand firm against every wind of adverse influence
that besieges us on our heavenly pilgrimage.
神話語的認知理解，全心全意地相信祂，
順從祂的旨意，實行祂的話，才會形成真正認識祂。
神的話語必須融合信心
（來 4：2）。
如果我們對自己的信仰缺乏了解，
我們如何將其轉化為行動，
我們將變得自滿而躲起來。
我們必須成長，並形成對信仰合一並認識聖子，
抵擋各種異教信條之風潮
（弗 4：11-16）。
保羅說，他祈求智慧，知識，
代表信徒大家有所理解，
因此他們很有耐心（虔誠遵守這道），
且結出果實（有正確的行為），
並認識神有所成長，
（讓他們加強認識神）
（七 1：9-10）。
如果我們掌握了這三個知識的要素，
就能站立穩固，對抗各種敵對影響的風潮，
不讓他們在我們天堂之旅時圍困。
[1] In the court of law,
the “standard of proof refers to the duty of the person responsible for proving the case.
There are different standards of proof in different circumstances.”
Proof beyond a reasonable doubt is the highest standard of proof,
used in criminal law cases
where a defendant’s life or liberty is at stake,
so the jury must be convinced that the defendant is guilty beyond a reasonable doubt.
Source: “Different Standards of Proof,” HG.org,
accessed March 25, 2022,
https://www.hg.org/legal-articles/different-standards-of-proof-6363.
[1] 在法庭上，
“舉證的標準，是指當事人有義務負責證明案件。
不同的情況之下，會有不同的證明標準。”
排除合理懷疑的證據，是最高標準的證據，
適用於刑法案件中，
其中被告人的生命或人身自由，受到了威脅，
因此，陪審團必須確信，排除合理懷疑後，被告有罪。
資料來源：“不同的證明標準”，HG.org，
於 2022 年 3 月 25 日查詢，
https://www.hg.org/legal-articles/different-standards-of-proof-6363。
[2] “Statements in which Jesus speaks of the suffering,
death and resurrection of the Son of Man.
This group of sayings is also not authentic,
for in them Jesus predicts his passion and resurrection in a way
that displays such detailed knowledge of what is to happen
that the sayings simply must have originated as vaticinia ex eventu,
as “prophecies” after the events had occurred
or were believed to have occurred.”
Rudolf Bultmann, The History of the Synoptic Tradition, trans.
John Marsh (New York: Harper and Row, 1963), 153.
[2] “耶穌談到苦難，死和人子復活的論述。
這整組說法也不純正，
因為其中，耶穌以某種方式預言了祂的受難和復活，
顯示對將要發生的事情的詳細認知，
這些說法一定起源於 vaticinia ex eventu 事情成就後才產生的預言，
成為事件發生後的“眾多預言”
或是被認為已經發生了。”
魯道夫·布爾特曼 (Rudolf Bultmann)，對觀福音書傳統的歷史，譯。
約翰·馬什（紐約：Harper and Row，1963 年），153 頁。
[3] GA Wells, Did Jesus Exist?
(London: Pemberton Publishing Co, 1986), 124.
[3] GA Wells，耶穌存在嗎？
（倫敦：彭伯頓出版公司，1986 年），124 頁。
[4] Augustine, De Utilitate Credendi, 22-5:
“Therefore seek not to understand that thou mayest believe,
but believe that thou mayest understand.”
Augustine, On the Profit of Believing
(United States of America: Beloved Publishing, 2014), 37–49.
[4] 奧古斯丁，De Utilitate Credendi，22-5：
“因此，不要試圖明白你可以會相信，
但要相信，你可能會明白。
奧古斯丁，論信仰的好處
（美利堅合眾國：Beloved Publishing，2014 年），第 37-49 頁。
[5] Ε?ν μη πιστε?σητε ουδε μη συν?τε:
“If you should not trust, neither should you perceive.”
The NKJV is based on the Masoretic Text:
“If you will not believe, surely you shall not be established.”
[5] ε?ν μη πιστε?σητε ουδε μη συν?τε:
“如果你不會相信，你也不接受。”
NKJV 新英王欽訂本是基於馬所拉的文本：
“你們若不信，必定不會堅立。”
小頁 markvmax@hotmail.com
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