新造的人
本手册为新加入的、年轻的、
以及未来的基督弟兄会成员的人而写
A NEW CREATION
A Manual for New Christadelphians, Young Christadelphians,
and Prospective Christadelphians
作者：GEORGE
BOOKER
前言
Foreword
A number of works, both books and magazines, have been consulted in the preparation of this book. To simplify the presentation, I have generally avoided direct quotations in the main body of the text. However, the Notes at the end - arranged by chapter - give all the relevant sources. And Chapter 11 may be consulted for further useful material on many of the subjects only briefly touched upon in this book. Various Bible versions are cited throughout, rather indiscriminately, as seemed most suitable. These include the AV, RV, RSV, NEB, and NIV. 在准备这本书的过程中，我参考过一系列的书籍、杂志。为了陈述方便，我在总体上避免直接引用原文的主要部分，然而我在书的最后按章节顺序排列了这些引文的出处；对书中只是简单涉及的课题，在11章列出了更深刻、更有用的相关材料，读者可以参考。本书还根据自己的需要引用不同的圣经版本，包括AV(钦定版), RV(新钦定版), RSV(新标准版), NEB(新英语版), 以及 NIV(新国际版).
1. Introduction 1．简介
This small book tackles some of the questions of life in the Truth that normally arise during preparation for baptism, at baptismal interviews, and especially in the first months and years of a new believer's life. 本书主要针对生活在真理中的人所要面对的一些问题，这些问题通常发生在准备受洗时期、受洗前的会谈中，特别是受洗后开始新生活的最初几个月甚至几年当中。
The last thing any brother of Christ should want to do is to lay down laws for his fellow-believers. Our faith is a faith of liberty, not of bondage. One of our greatest privileges, in Christ, is the privilege of setting our own standards, consistent with the example of our Lord, and free from the fear of being judged by another man's judgment. The matters discussed in this manual are, in many cases, no more than suggestions of lines along which each person must think for himself, coming to his own conclusions. It is my intention to provide guidelines, not edicts. 任何一个基督里的弟兄希望对他的伙伴做的最后一件事情就是：从此不再需要用律法来约束对方。 我们的信仰是给人自由的信仰，不是给人束缚。我们最大的特权之一就是可以按照主耶稣所树立的榜样来建立自己的标准，不是根据别人的判断。在很多情况下这本手册所讨论的只是建议，每个人可以根据建议思考得出自己的结论。我的意图是提供指导，而不是指令。
Beginnings 新的开始
The baptism of a repentant sinner is a very joyous occasion, made all the more important in that heaven, as well as the ecclesia, rejoices, for as Jesus said: "I tell you, there will be greater joy in heaven over one sinner who repents than over ninety-nine righteous people who do not need to repent...there is joy among the angels of God over one sinner who repents" (Luke 15:7,10). 一个悔改罪人的受洗是非常快乐的场合，地上的教会为此快乐，更重要的是在天上的 神和他的使者也要为他快乐。 耶稣说：“我告诉你们，一个罪人悔改，在天上也要这样为他欢喜，较比为九十九个不用悔改的义人欢喜更大......我告诉你们，一个罪人悔改，在 神的使者面前也是这样为他欢喜。”（路加福音15：7，10）
Most ecclesias appoint brothers and sisters for the careful instruction and interviewing of those who wish to be baptized, and it is extremely important that those chosen for this task should be members who are of a deep spiritual character and outlook. 大多数的教会都指派弟兄姐妹看顾那些希望受洗的人并与他们会谈，选择有属灵的品行和见解的人完成这样的工作是特别重要的。
The details of doctrinal errors, developed through the centuries by the various apostate churches, make it desirable that applicants for baptism be taught in greater detail than was necessary in the case of first century converts. But a very real danger is that in teaching candidates the doctrines of our Faith, the spiritual implications may be overlooked, or at best referred to only incidentally. 经过远离圣经教诲的不同教会在几个世纪的共同发展，导致了与圣经有关的各种各样的原则性错误，使得我们比早期一世纪的教会更多地需要教导受洗人有关原则方面的细节。这样做的一个真实的危险是，我们在详细地教导他们信心原则时，属灵的暗示可能被忽视，或者是仅仅附带地提到。
Preliminary instruction and the interview itself should be used to emphasize above everything the Gospel of the grace of God which Paul preached, for as he wrote: "By grace are ye saved through faith: and that not of yourselves: it is the gift of God: not of works lest any man should boast" (Eph. 2:8,9). Thus the preparation of an applicant needs the best and most discerning instructors who will make clear not only the details of doctrine, but the guiding hand of God and His love that sanctifies us. This deeper conception of "the Truth" should supplement and enhance the rather "factual" preparation and "examination" type of interview. 在刚开始教导、会见新人时就应该强调福音有关 神的恩典的各个方面，这是保罗所教导的，他说：“你们得救是本乎恩，也因著信；这并不是出於自己，乃是神所赐的；也不是出於行为，免得有人自夸。”（以弗所书2：8，9）。在受洗的准备期间，申请人需要最好的、最能洞悉体察的指导者，他不仅清楚地解释圣经教义，还充满 神的爱，愿意帮助指导人。会面的过程不应采取“考试”的形式，有关“真理”的更深刻的概念仅仅是谈话的辅助部分和加强部分。
The symbolic experience of crucifixion, death and resurrection in baptism should arouse feelings of great exaltation in the new believer. But the days that follow must sometimes seem an anti-climax. 通常，受洗所包含的受难、死亡和复活等象征意义会让“新人”感到无比激动，但是在接下来时间里他们会觉得高潮已经过去了。
Sometimes after the initial enthusiasm expressed at the baptismal and memorial services, the new member is left very much on his own, it being assumed that his attendance at meetings and the help of brothers and sisters will be adequate to his needs. Nothing could be further from the truth. It is not true at all.The interview before baptism achieves little more than agreement on doctrine: it does very little to draw out the implications of the new life. 新成员最初在受洗、记念仪式上表达出的激情过去以后，有时候会觉得自己非常孤单地放在那里。有人假定他能来参加会议，以及弟兄姐妹的帮助对他的需要来说已经足够了。这个假设并不正确。受洗仅仅表明他原则上同意在受洗以前所得到的知识，但它对于开始新生活来说还远远不够。
The new member is one whom Paul describes as a "babe in Christ" (1 Cor. 3:1) and it will be quite some time before he will be able to feed on the meat of the word (Heb. 5:12-14). Therefore, the casual care of brothers and sisters in feeding him with "milk" will only result in spiritual malnutrition. Such a "babe", if left to his own devices, may well be perplexed at some of the problems that face him, and will seriously err in some decisions that he may have to make. Yet his salvation may depend on the care and food given him at this vital early stage of his spiritual life. Often, difficulties that arise in the ecclesia in the later lives of such babes can be traced to the lack of spiritual care in their early years. 保罗称这些新人是“在基督里为婴孩的”（哥林多前书3：1），他们要经过很长一段时间才能够“长大成人”，“才能吃乾粮”（希伯来书5：12-14）。弟兄姐妹只喂新人“奶”会造成他们精神上营养不良。对于这些“婴孩”来说，如果要让他们自己解决问题，他们可能会感到困惑，甚至会作出错误的决定。他们的得救取决于早期为他们属灵的生活所预备的“粮食”，还有关心。通常，对这些“婴孩” 早期照顾不周，是他们在以后属灵的生活中产生很多困难的原因。
In the pages that follow an attempt is made to fulfill in part this responsibility to "babes in Christ", by offering constructive counsel. Everything discussed herein, both positive and negative, should be evaluated in the light of the following "pledge", a copy of which one Christadelphian preacher always gives to new believers: 通过为这些“在基督里为婴孩的”的人提供建设性的忠告，本书接下来试图实现一部分这样的责任。我在这里讨论的每件事，不管是肯定的还是否定的，都应该根据以下的“承诺”来衡量，基督弟兄会的传道者通常会给新人一份这样的文件：
We sincerely believe and declare that the ideal of the Christadelphian community is not merely that of a sect which glories in the possession of right doctrines; nor is it merely that of a friendly church whose members enjoy each other's company - it is the ideal of power-filled, love-bearing, Bible-based Christianity at its purest and best. We also believe and declare that those who try to live by these ideals are happy people, since there is a deep and lasting joy in the creative work of serving God with which the shallow pleasures of the selfish life cannot compare.我们真诚地相信并且宣布基督弟兄会的理念不仅在于拥有正确的教导，也是充满友爱的团体，每个成员都能分享友谊和团契；更重要的，它的理念应该是富有力量的、传达爱的、纯粹以圣经为基础的基督教团体。我们相信，并且宣布，根据这些理念生活的人是快乐的人，因为在这里能够找到深刻、持续的快乐，这种快乐创造性地体现在服侍 神的工作中，是其它自私自利的生活所远不能比较的。
Therefore we solemnly promise before God that we will do our utmost to rise to this great opportunity, and thus testify to all that the power of Christ's love really can change men's lives. 因此我们在 神的面前郑重地承诺，我们要尽自己最大的努力来加增这个机会，并以此证明：来自基督的爱真的能够改变人们的生活。
2. Baptism 2．受洗
The one instructed for baptism will have comprehended the basic "first principles" concerning the act itself. Therefore these matters need not be raised here. But what a mere factual presentation on baptism may fail to make clear is the revolutionary nature of the act of baptism. It is called in Scripture "a new creation", or a spiritual creation, after the pattern of the physical creation in Genesis. Christ is the "Creator" in that he is the beginning and the source of this spiritual "creation"; it is only through him that we have any new life - that we become new men and women, with a new family and new goals and ambitions: 准备受洗的人通常已经理解了有关受洗行为本身的一些最重要的原则，我们在这里就不再提这个问题。但是仅有事实上的陈述可能不够清楚地表达受洗这个“革命性”的行为，这种转变在圣经中被称为“新的创造”，是属灵的创造，是创世记记载的 神创造万物以后的新创造。基督是这个创造的“创造者”，也是属灵创造的源泉，只有通过他我们才可能有新的生命，被称为新人，有新的家庭、新的目标和新的抱负。
What shall we say, then? Shall we go on sinning so that grace may increase? By no means! We died to sin; how can we live in it any longer? Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life.If we have been united with him in his death, we will certainly also be united with him in his resurrection. For we know that our old self was crucified with him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin - because anyone who has died has been freed from sin.Now if we died with Christ, we believe that we will also live with him. For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. The death he died, he died to sin once for all; but the life he lives, he lives to God.In the same way, count yourselves dead to sin but alive to God in Christ Jesus. Therefore do not let sin reign in your mor-tal body so that you obey its evil desires. Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. For sin shall not be your master, because you are not under law, but under grace" (Rom. 6:1-14). “这样，怎麽说呢？我们可以仍在罪中、叫恩典显多吗？断乎不可！我们在罪上死了的人岂可仍在罪中活著呢？岂不知我们这受洗归入基督耶稣的人是受洗归入他的死吗？所以，我们藉著洗礼归入死，和他一同埋葬，原是叫我们一举一动有新生的样式，像基督藉著父的荣耀从死里复活一样。我们若在他死的形状上与他联合，也要在他复活的形状上与他联合；因为知道我们的旧人和他同钉十字架，使罪身灭绝，叫我们不再作罪的奴仆；因为已死的人是脱离了罪。我们若是与基督同死，就信必与他同活。因为知道基督既从死里复活，就不再死，死也不再作他的主了。他死是向罪死了，只有一次；他活是向神活著。这样，你们向罪也当看自己是死的；向神在基督耶稣里，却当看自己是活的。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。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，将自己献给神，并将肢体作义的器具献给神。 罪必不能作你们的主，因你们不在律法之下，乃在恩典之下。”（罗马书6：1-14）
As these verses so beautifully express, baptism is an end as well as a beginning. It is necessary to see both sides of the picture. The whole background of baptism is death. The act of baptism is a recognition that the end of natural man is death - that all are under the power of the great enemy - that death casts a shadow over all life's hopes and joys. 正如这段美妙的经文所陈述的，受洗既是一次结束，又是一个开端。有必要明白这个画面所描绘的两个端点。受洗的整个背景是死亡，通过受洗这个行为我们承认作为自然的人，我们的结局是死亡，因为我们所有人都在敌人??死亡权力的掌控之下，所有生命的希望和欢乐都在死亡阴影的笼罩下。
But this is only part of the picture. This is the natural side. While baptism is a recognition of this state, and all the vanity and sorrow surrounding it, its principal purpose is to manifest the great deliverance from it that the love of God has, through Christ, provided. Baptism is a "death" whose purpose is to make way for a glorious new "birth". 这仅是整个画面的一部分。受洗承认我们生命中存在的空虚和痛苦，它的主要目的是显示 神爱我们，通过差遣他的儿子耶稣基督，为我们提供的救恩。受洗象征死亡，旧生命的死亡是为了新生命“出生”，充满荣耀的新生命的“出生”。
Romans 6 is an intense exhortation to holiness, based on this "death-and-new-birth" symbolism. A natural son of Adam, a creature born under the shadow of death and bound by the dominion of sin, reaches a stage of development where he is drawn by the power of God voluntarily to choose the good and holy and divine, and to reject all that is related to the "kingdom of sin". This he does not from fear of consequences, nor even just from desire for reward, but rather from pure, transforming love for a glorious Father. 罗马书第6章的焦点在于教导人们要圣洁，这个教导是建立在“旧生命死亡-新生命开始”的象征性的基础上。从天性来说我们是亚当的子孙，在死亡的阴影笼罩下生活、被罪束缚的生物，但是因为 神拯救的大能而自愿地选择了良善和圣洁，抛弃了被称为“罪的王国”里的一切事情。这样做并不是出于害怕，也不仅仅是为了奖励，而是因着对荣耀的 神的纯洁的爱。
Baptism, while only the beginning, is the great turning point in life. The act of baptism is unquestionably the greatest and most important single act and moment of one's entire lifetime. From this one act, and the repentance and commitment that lead to it, arise all subsequent meaningful experiences in the believer's life. 受洗虽然仅仅是一个开始，却是生活中的伟大转折点。毫无疑问受洗是一生中最伟大、最重要的行为和时刻，因为通过受洗，以及受洗导致的悔改、承担义务，会带来一个人生命的转变。
The baptized believer is a brother in Christ - he has a guaranteed part in the final victory over sin and death - as long as he truly abides in Christ. Jesus said to his disciples, on the night before his death: 受洗后的信仰者就成为了我们在基督里的弟兄（包括姐妹，以下同），只要他真的能够在基督里，他就得到了战胜罪和死亡的保证。耶稣在受难前的那个夜晚对他的门徒说：
"Abide in me, and I in you...He that abides in me, and I in him, the same brings forth much fruit...These things have I spoken unto you, that my joy may remain in you, and that your joy may be full. This is my commandment: that ye love one another, even as I have loved you" (John 15: 4,5,11,12). “你们要常在我里面，我也常在你们里面...你们若不常在我里面，也是这样。我是葡萄树，你们是枝子。常在我里面的，我也常在他里面，这人就多结果子；因为离了我，你们就不能做什麽......这些事我已经对你们说了，是要叫我的喜乐存在你们心里，并叫你们的喜乐可以满足。你们要彼此相爱，像我爱你们一样；这就是我的命令。”（约翰福音15：4，5，11，12）
It is an essential requirement of discipleship that we, as brethren, love one another in the same way he loved us. Of that love which he has given us as a pattern, he says, as he continues: 这是对我们??基督里的弟兄（当然也包括姐妹）的一项很重要的要求，我们要爱别人就像基督爱我们一样。耶稣的爱是我们的榜样，他说：
"Greater love hath no man than this, that a man lay down his life for his friends" (v. 13). “人为朋友舍命，人的爱心没有比这个大的”（约翰福音15：13）
This is the love and fellowship to which baptism opens the door. And the new brother, as he rises from the cleansing waters, says with Paul: 受洗打开了一扇通向爱和友谊的大门。当新的弟兄从洗净自己的水里站起来时，就要像保罗说的那样：
"I am crucified with Christ. Nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God,who loved me and gave himself for me" (Gal. 2:20). “我已经与基督同钉十字架，现在活著的不再是我，乃是基督在我里面活著；并且我如今在肉身活著，是因信神的儿子而活；他是爱我，为我舍己”（加拉太书2：20）
3. The Ecclesial Constitution 3． 教会章程
Baptism introduces one into the family of God. Every family has (or should have) its own rules. It is necessary, therefore, along with the exalted concepts, to discuss also some rather down-to-earth rules. The necessity of rules of order, as embodied in our "Constitution" (a copy of which you have received or will receive), is explained by Robert Roberts, first editor of "The Christadelphian" magazine: 受洗将一个人带入 神的大家庭。每个家庭都有（或应该有）自己的规则。规则是必要的，除了崇高神圣的原则以外，教会还需要制定适合日常生活的准则，它们共同构成了教会的章程。罗伯特-罗伯茨 ，《基督弟兄会》杂志的第一任编辑，解释了制定规则的必要性。他说：
"In all communities, large or small, there must be order and mutual submission, in order to attain the objects of their existence. “每一个团体，不管是大的还是小的，为了取得生存的目标，都存在着一个次序问题和相互服从的问题，”
"In small bodies, few and simple rules will suffice. In large bodies, there will be more need for precise and definite regulations, having reference to what duties certain persons will attend to, how such are to be appointed, under what conditions their duties will be exercised, and so forth. Two things have to be secured in the conduct of an ecclesia, which are capable, in a wrong mode of working, of becoming inconsistent with one another, but which, with care, wisdom, and patience, can be so reconciled as to both have their full and effective place. The one is ORDER, and the other INDIVIDUAL LIBERTY. Both are essential to the healthy and harmonious life of an ecclesia. The danger is that one or other may be sacrificed, in the endeavour to secure either. Care should be taken that neither is secured at the expense of the other. Let not order quench individual liberty, and be sure that individual liberty is not allowed to destroy order.... “对于一个小团体来说，少量简单的规定就已经足够。但是对于大的肢体（教会）来说，需要更加明确、详细的规章制度，要规定某些人的责任，在什么样的情况下哪些人应该做什么工作，工作应该如何指派，在什么情况下应该履行自己的职责，等等。在指导教会方面有两件事应该得到保证，如果不能掌握好它们就会失去平衡。但是如果我们带着关心、照顾、耐心和智慧，它们就能够互相协调，共同发挥出最佳的效力。这两件事，第一是次序，第二是个人自由。对教会的健康与和谐来说，两件事都重要。危险在于可能偏向一边而忽视另一边。二者都要兼顾，不能够让教会次序压倒个人自由，也不能够让个人自由毁坏教会次序。”
"The only practical basis of order in the circumstances existing in our dispensation is that of mutual consent, expressed in the process known as voting, which literally means voicing, or speaking your mind. If God would speak, as in the day of the Spirit's ministration, there would be no need for man to speak; but, as God is silent, there is no alternative but to make the best appointments we can amongst ourselves, aiming in all things to come close to His mind and will, as expressed in the written word. “唯一可行的有次序的基础在于我们之间相互协商，可以通过投票方式来表达自己的意愿。如果 神在说话，就像在圣经书写时代那样，我们人就没有必要说话。但是由于 神没有说话，我们没有别的选择余地，只能够在我们中间做出最佳的决定，力图按照已经书写的圣经意思，作出更加接近 神意愿的决定”。
"The principle of government by consent can only be practically applied by listening to the voice of the greater number, technically described as 'the majority'. There are well-founded objections to following such a lead in certain matters: but in this matter, what other principle can be acted on? Shall seventy-five submit to the contrary wishes of twenty-five? Is it not more reasonable that in matters of general convenience the lesser number should submit to the greater?.... “政府有一项原则是听从大多数人的声音，这种方式被称为“民主”。教会也可以部分采取这种方式。尽管会有反对意见，但是我们可以采取什么别的原则呢？难道要75%的人要听从25%的人的相反建议？一般来说，少数服从多数是更加合理的办法...... "The ecclesia does not appoint masters, but servants. In principle, the ecclesia is the doer of everything; but, as it is impossible in its collective capacity to do the things that are to be done, it delegates to individual members the duty of doing them in its behalf." “在教会做工的人不是主人，而是仆人。从原则上来说，教会是每一件事情的行为者。但某些事情我们不能用集体的身份去作，应该指派个人代表教会去作。”
4. The Statement of Faith 4．信心声明
Attached to the ecclesial constitution is most likely "A Statement of the Faith of the Christadelphians". Christadelphians have from their beginnings felt it necessary to define their distinctive beliefs in an orderly, logical fashion - so as to make plain the difference between ourselves and the various churches around us. 教会章程后面通常都会附带一份基督弟兄会的信心声明，基督弟兄会从成立开始就感觉到有次序、有逻辑地阐述他们与众不同的信仰的必要性，可以更好地表明我们和周围教会的区别。
The Bible does not formulate its teaching in the form of a Creed; and because men have laid hold of isolated statements as the basis of their teaching the authority of the Bible has been claimed for very contradictory views. Thus, two men could each say, "I believe what the Bible teaches", and yet hold absolutely opposing ideas. 圣经并没有公式化地规定其教义必须以“信经”的形式出现；曾经有人将一些孤立的声明作为教导的基础，并以此作为圣经权威来教训别人，然而他们却发表彼此矛盾的观点。可能两个人都说：“我相信圣经”，但是他们的观点却绝然相反。
The Lord Jesus expounded the Scriptures and gave an infallible interpretation of them; but his opponents did not accept that interpretation. They searched the Scriptures to establish their own peculiar beliefs and misused the texts they relied upon to prove those erroneous views. This has also been the state of things throughout the history of Christendom: the trinitarian and the immortal soulist both quote their own favorite Bible passages, and both are very much mistaken. 主耶稣曾经详细解释了一些经文，他的解释可靠的、不可动摇的。但是那些反对他的人却不接受。他们探讨圣经是为了证明他们错误的信仰，他们错误地使用他们所依赖的经文为证明错误观点，这种事情也发生在基督教界的整个历史当中。那些相信三位一体的人和相信不死灵魂的人都引用他们所喜欢的圣经段落为证据，但他们都曲解了圣经。
But everyone who speaks or writes in exposition of the Scriptures is attempting to define its meaning. Those who object to a Statement of Faith make a statement of their own faith in their own teaching, which they seek to sustain by Scripture testimony. It is, therefore, not sufficient that a man say, "I believe such a passage of Scripture"; what is required is a declaration of what in his view Scripture means. A man, then, and also a community must define the beliefs held. Only then can there be set forth the teaching for which the community stands. 每个人在谈论或者是写文章来解释圣经的时候，都是在尽力地定义这些经文的含义。反对信心声明的人实际上是按自己的教义编造了一份自己的信心声明，然后从圣经中寻找支持。如果一个人说：“我相信某一节经文”，这是远远不够的，他需要的看到的这节经文的含意。不管是个人还是团体都要定义自己的信仰，只有这样才能够阐明这个团体所坚持的教义。
5. The Commandments of Christ 5．基督的命令
Virtually every Christadelphian Statement of Faith includes, as an appendix, a list of the commandments of Christ. 每一次基督弟兄会发表的“信心声明”都有一份“基督的命令”作为附录。
When we believe the truth, we must next obey the commandments. If we fail to do this, the truth is not only no advantage to us, but will be to our condemnation. A community in which the commandments of Christ are not obeyed is not the house of God, no matter how correctly the truth of God may be discerned as a theory. 相信真理就必须遵守这些命令。如果我们不能做到这一点，真理就对我们没有益处，只能成为我们的责备。任何一个团体如果不遵守基督的命令，就不能够称为“ 神的家”，不管他们在理论上是多么正确地理解了 神的真理。
It cannot be too plainly stated that Christ has said, "You are my friends if you do whatever I have commanded you", and "Not every man that saith 'Lord, Lord' shall enter into the kingdom of heaven, but only he that doeth the will of my Father". "Many will say unto me in that day, 'Lord, have we not preached in thy name, and in thy name done many wonderful works?' Then will I profess unto them, 'I never knew you: depart from me, ye that work iniquity'." “你们若遵行我所吩咐的，就是我的朋友了”，耶稣的话非常清楚地表达了这种观点。耶稣还说：“当那日必有许多人对我说：『主啊，主啊，我们不是奉你的名传道，奉你的名赶鬼，奉你的名行许多异能吗？』我就明明的告诉他们说：『我从来不认识你们，你们这些作恶的人，离开我去吧！』」（马太福音7：22，23）”
6. The Importance of the Memorial Meeting 6．记念仪式的重要性
Only two "rites" are absolutely commanded to the believer: baptism, and the Breaking of Bread. By the first we join God's family, and by the second we regularly reaffirm our membership in this family. 对信徒来说，只有受洗和掰饼是绝对要遵守的两种“仪式”：通过受洗我们成为 神的大家庭中的一员，经常进行掰饼仪式证实了我们一直在这个家里面。
It is surprising that there are any with full opportunity to attend regularly who are content to be at the Breaking of Bread just now and then. For this most important service is essentially a thanksgiving. A casual attitude toward it, with irregular attendance, in effect declares, "I am thankful to God for the Lord Jesus Christ and what he has done for me, but not much! And there are other things which I regard as being more important." 令人惊奇的是，有一些完全可以每次都参加记念仪式的人，只是偶尔来参加，他们认为参加这个最重要的仪式实际上是在感恩。对记念仪式持漫不经心态度的人实际上是在说：“我对 神差遣耶稣基督为我做的事表示感谢，但是这就够了！因为我还有其它我认为更重要的事情要做”。
Put down in black and white, this looks horrible. But is there really anything unfair about such a diagnosis? 白纸黑字地将这些话记下来，这种想法显得可怕，但是这个诊断是不是很公平呢？
Would there be such a careless attitude to the Table of the Lord if it were properly appreciated what this meeting can mean? Consider the familiar words, "My blood of the new covenant...shed...for the remission of sins" (Matt. 26:28). Here is the identical phrase that is used about our baptism into Christ. These two holy rites are designed to supplement one another. Baptism washes away every sin committed up to that moment. But - such is human frailty and human thinking - spotless robes of righteousness invariably begin to become drab and soiled. However, the disciple who lives by faith in Christ knows that with the Memorial Service comes remission (forgiveness) of sins. There the robe of righteousness resumes (returns to) its original brightness. 如果认识到记念仪式的意义，一个人在主的桌前还会有这样的态度吗？我们要思考这段熟悉的话：“因为这是我立约的血，为多人流出来，使罪得赦。”（马太福音26：28）在受洗的仪式中我们也使用这句话。两种神圣仪式是相互补充的。受洗洗净了受洗前的每一件罪，好像我们穿上了干净的公义外袍，但是由于人的天性，这件外袍很快会被蒙上了灰，失去了光彩，变成污秽。然而那些信基督的人应该知道，记念仪式以后接下来的是对我们所犯罪的赦免。我们的罪被洗净，公义外袍也就会恢复了它本来的光彩。
Yet faced with such startling but delightful truths as these, there are some who are indifferent to this most important thing in life, and do not mind openly asserting, by their lack of enthusiasm, that this is how they feel! 尽管面对如此令人震惊又令人振奋的真理，还是有些人对生命中最重要的事情持无所谓的态度。他们缺乏对真理的热情，一切根据自己的感觉！
Away from Home 远离家乡的时候
From time to time, believers find themselves away from their homes, and their home ecclesias, on a Sunday. Such times are fine opportunities to get to know other Christadelphians, by attending memorial meetings of other ecclesias. A little foresight and planning before weekend trips or vacations can be spiritually rewarding, in experiencing at first hand the true worldwide family fellowship of our brotherhood. A week or two spent on business in a strange city far from home, rather than being a desolate and lonely time, can be a wonderful time of sharing with people who are truly "family" - family in a more meaningful sense, quite often, than one's own natural family. As Jesus said, 有的时候，信徒会在星期天远离家乡，也远离了教会。这段时间通过参加其它教会的记念仪式，是认识其他成员的大好机会。如果在出发以前稍微作一下安排会有更多的属灵方面的好处，可以直接地感受到遍及世界的我们弟兄姐妹之间的家庭般的情谊。如果我们要外出在一个别的城市停留1-2个星期，我们不会觉得这是一个在异乡孤单的时间，而是一个真正的与其它“家庭”成员分享的时间，这个“家庭”的含义深远，超过我们自然的家庭，正如耶稣所说的：
"Who is my mother, and who are my brothers? Pointing to his disciples, he said, Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother" (Matt. 12:48-50). "「谁是我的母亲？谁是我的弟兄？」就伸手指着门徒，说：「看哪，我的母亲，我的弟兄。凡遵行我天父旨意的人，就是我的弟兄姐妹和母亲了。"(马太福音12：48-50)
In Isolation 在孤立的时候
There will be times, of course, when it will be clearly impossible - or extremely difficult - to attend a Sunday meeting of Christadelphians. What should be done then? The partaking of the bread and wine, accompanied by suitable Bible readings and prayers, can be a tremendously fresh and rewarding experience - even for an individual or a couple temporarily isolated from all other spiritual companionship. 当然我们也有不能参加、或者是特别困难去参加星期天记念仪式的时候。那时我们应该怎么办？在暂时远离其他属灵的同伴的情况下，能够有圣经和祷告陪伴，即使只有一两个人所做的记念仪式依然是特别新鲜的、有益经历。
7.The Significance of the Memorial Meeting 7．记念仪式的意义
Our Sunday service is properly a memorial. It is not a sacrifice, as the "Catholic" church insists; neither is it a "sacrament", that is, an act which mechanically appropriates grace to the doer. It is simply a memorial, a means of remembrance: 我们星期天的仪式更恰当地说是为了记念。它不是天主教教会所坚持认为的“献祭”，也不是“圣餐”，这种说法不恰当地给参加的人添加光彩。我们的仪式简单地说是为了记念，是一种表达记念的方式：
"This do, as oft as ye drink it, in remembrance of me" (1 Cor. 11:25). “这杯是用我的血所立的新约，你们每逢喝的时候，要如此行，为的是记念我。”（哥林多前书11：25）
If we are to live up to the New Testament pattern, we must be a family gathered around a table, partaking of a meal and in so doing remembering an absent member. It is an uncomplicated act, an act of loving companionship, of warmth and familiarity, not of pomp and ceremony. 如果我们要按照新约给出的样式来生活，我们要像家庭一样聚在一起参加一个宴席，用这种方式来记念一位不在场的成员。这种活动并不复杂，它是一种大家参与的充满爱、友谊、温暖以及亲密的行为，不是为了夸耀，也不需要华丽的仪式。
We do not break bread and drink wine in order to assert any superiority over outsiders. We do not break bread and drink wine as a substitute for the rigorous discipline of service to God in its many features, to which the Truth calls us. Neither do we break bread and drink wine to encourage personal feelings of self-righteousness or complacency. (Especially on this last we must beware, because frequent repetition, instead of fostering memory, can in fact encourage forgetfulness of the true principles.) 掰饼仪式并不表明我们比别人优越，也不能够代替做我们服侍 神的其它工作，真理号召我们做这些事情。记念仪式更不是鼓励自我满足和自以为是的态度。（我们特别要注意：因为这种仪式经常反复，事实上容易使人忘记正确的原则）。
But, purely and simply, we partake of these emblems in order to remember: first, God's love; second, Christ's sacrifice; and third, our duty. 简单地说，我们参加这些仪式首先是为了记念 神的爱，其次是为了记念基督为我们的牺牲（献祭）。第三 ，为了提醒我们应尽的责任。
There are two absolutely essential aspects of worship: baptism and the memorial supper. Baptism is the process by which the believer is "born" into his new "family". And the Breaking of Bread is the perpetuation of that "family life" begun at baptism, by the repeated affirmation of the believer's membership in the marvellous "family of God"! 受洗和记念晚餐是绝对重要的两种敬拜仪式。通过受洗，一个信仰者在自己的新“家”“出生”，包括掰饼在内的记念仪式是从受洗以后开始的、永不间断的“家庭生活”的一个不断的重复过程，证明这个信仰者一直都在“ 神的家”里。
Why are there two different emblems? The obvious answer is that the bread represents Christ's body and the wine his blood. But that answer seems somewhat inadequate since either one alone might convey, almost as well as both together, the sense of sacrificial death. Is there some further distinction? 为什么要用两种不同的象征呢？很显然，面包代表着基督的身体，酒代表着他的血。但是这的答案似乎不够充分，单独用酒或饼似乎就可以表达这样的含义，流血和献身都可以象征耶稣为我们死亡。是不是有更加深远的区别？
Perhaps it is this: the bread represents the strength of our Lord's life - a life totally dedicated to the will of the Father. The wine more aptly represents his death - the blood willingly poured out as a climax to his life's work. 答案可能是：面包代表着我们的主生命的力量，他将自己的生命完全献给了天父的旨意，酒则更恰当地代表他的死亡，??自愿地流血牺牲是他一生工作的最高潮。
The bread was broken and passed to each disciple. Each disciple drank a portion from the cup. But we must not suppose that this parcelling out of the emblems implies, in any sense, that Christ can be divided among us, or that we in any sense partake of only a portion of the blessings involved. All the blessing belongs to every individual among us. The bread must be broken in order that many can share it - there just is no other way to accomplish the practical object of providing for each brother and sister to eat of it. But the body, which the bread represents - Christ's spiritual, multitudinous body - cannot be broken; it is one! "For we being many are one bread, and one body" (1 Cor. 10:17). And the body is "knit together" in love with the Head, which is Christ himself (Col. 2:2,19). 饼被掰开传递到了每一个门徒的手中，每一个门徒都喝掉杯中的了一部分，但是我们不要以此假定仪式的含义，认为基督能够在我们中间分开，或者是我们只享受其中一部分祝福。所有的祝福都属于我们每一个人，饼只有分开才能够被大家所分享，如果不分开，其他弟兄姐妹就不能分享。 但是用饼所代表的基督的身体是不能够分开的，身体是一个！“我们虽多，仍是一个饼，一个身体，”（哥林多前书10：17）身体“因爱心互相联络”，全身都要靠著耶稣基督，他是我们的元首。（歌罗西书2：2，19）
The Component Parts 记念仪式的构成：
It may be profitable to consider, item by item, the component parts of the Memorial Meeting, as to the significance of each: 如果我们将记念仪式的每一项内容，以及内容的意义认真地思考一下，应该对我们有益处：
1. Meditation 肃敬静默。First of all, in keeping with Hab. 2:20, we enter the meeting room and take our seats, as much as possible in a spirit of quietness and meditation. Now is the time for serious thought and preparation and self-examination. Despite the ordinariness of the surroundings, if that is the case, we are nevertheless coming into the very presence of God! As for being late, when it is avoidable: This is not just wrong because it has the potential of disturbing our brothers and sisters, but also (and especially) because it is an appointment with God. Is this important? Consider the parable of the virgins in Matt. 25: the foolish virgins, not being prepared ahead of time, came late to the marriage feast, to find the door shut against them! 1，首先，要遵守哈巴谷书2：20的教训：“惟耶和华在他的圣殿中；全地的人都当在他面前肃敬静默。”在我们走进会场坐下时，要尽量在精神上保持安静和沉思。这个时间就是严肃的思考和自我检查的时候。如果破坏了这个气氛，我们就不是来到 神的面前！如果我们迟到，如果这种迟到是可以避免的，我们的错误不仅仅在于打搅了其他兄弟姐妹，更重要的是这是我们和 神的约定。这个约定难道不重要吗？请思考马太福音25章的比喻：那些不聪明的、没有提前准备好的童女在结婚的宴席上迟到，结果发现婚宴的大门对她们关闭了！
2. General appearance and dress: In this, as in many areas of our life in the Truth, no hard-and-fast rules can (or should) be imposed. But surely we can be governed by intelligence and common sense. How would we dress for a "special occasion" such as meeting some important human dignitary? And how would we behave at such a meeting? Let us answer such questions for ourselves, and then realize, with wonder and awe, that we are going on Sunday morning to "meet" the Lord of the Universe and His Son! 2．总体的着装打扮和外表要求：像我们在生活方面的其它准则一样，没有严格的刚性规章制度强加于人（也不应该有），但是我们可以根据智慧和常识来自己约束自己。如果我们要会见一个重要的人物，在一个“特别的场合”我们该怎样打扮自己？我们在这个场合该有什么样的行为举止？我们自己应该回答这些问题，然后就会意识到（也许带着尴尬和惊奇），我们要在星期天去会见宇宙的主和他的儿子！
3. The presiding brother: Presiding is perhaps the most important duty of all, more important to the memorial meeting than even exhorting. The presiding brother's is the first voice to be heard; it is his duty to set and maintain the tone of the meeting; and by his presence, attitude, and words to give unity and continuity to the whole service. His duty is also to introduce the central feature of the whole worship service, the partaking of the emblems. This should require preparation (and prayer!) at home, even before coming to the meeting. Our minds are drawn to that first Memorial Meeting, in the upper room in Jerusalem, where Jesus was the first presiding brother, conveying an all-pervasive calm and confidence to his brethren, by which he demonstrated to them God's presence and God's love. 3．关于主持仪式的弟兄：在记念仪式上主持人的职责可能是最重要的。他的声音第一个被大家听到的。他的职责是确定并且保持仪式的基调，通过他的到场、态度、讲话，使仪式保持整体的连贯性，他的职责还包括介绍整个仪式的中心特征、仪式的象征意义。要做好这些工作，需要他在家里做准备（并且祷告！），甚至可能至到参加会议的前一刻！我们的心思要放在第一次记念仪式上，在耶路撒冷的一个房间里，耶稣是第一个主持仪式的弟兄，他将有渗透力的平静和信心传达给他的弟兄，向他们显示 神的存在和 神的爱。
4. Music and singing: This can become something of an ordeal in small meetings, when those who play and those who sing may be all too aware of their inadequacies. So it must be remembered that our hymns are not important as a display of technical skill, but only for the spiritual quality of the worship itself. It is entirely possible to sing (and play) in the spirit which Jesus condemned: 4．音乐和赞美诗：对于小规模的聚会来说可能是一场考验，唱歌的人会感到人手不够。要认识到我们的赞美诗重要的并不是展示自己的歌唱技巧，而是为了属灵需要的自身。追求华丽声音的歌唱完全有可能就像耶稣所谴责的： "These people honor me with their lips, but their hearts are far from me" (Matt. 15:8). “这百姓用嘴唇尊敬我，心却远离我；”（马太福音15：8） In short, the words and their message must always be the motivating principle in our hymns. 这句话和其中所传达的信息永远是我们赞美诗所要激发的原则。
5. Reading of Scripture: The crucial point to recognize here, as in every Bible reading, is that God is speaking to us: 5．圣经经文的阅读：最重要的是要认识到，我们在阅读圣经的时候，就是 神对我们说话的时候：
"This is what the Lord says: 'Heaven is my throne, and the earth is my footstool. Where is the house you will build for me? Where will my resting place be? Has not my hand made all these things, and so they came into being?' declares the Lord. 'This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word'" (Isa. 66:1,2). “耶和华如此说：天是我的座位；地是我的脚凳。你们要为我造何等的殿宇？那里是我安息的地方呢？耶和华说：这一切都是我手所造的，所以就都有了。但我所看顾的，就是虚心（原文作贫穷）痛悔、因我话而战兢的人。”（以赛亚书66：1，2）
Just as with prayers, there should be no unnecessary movements, no interruptions, and no noise. Whether we speak to God (in prayers and hymns) or God speaks to us (in Bible readings), we are dealing with divine communications! 在祷告的时候，不该有不必要的走动，也不应有打扰、噪音。不管是我们对 神说话（当我们祷告和唱赞美诗的时候），还是 神对我们说话（当我们阅读圣经的时候），我们都是在和 神进行交流！
6. Collection: Although corruptible things such as silver and gold did not redeem us, we cannot escape from their use in the service of God. Indeed, there is something satisfying in the thought that the world's monies can be put to other-worldly uses. It is our privilege to consecrate what we have of this world's goods to the service of the Giver of all things. 6.捐款：尽管金银这些必朽坏的财物并不能为我们赎罪，我们在服侍 神的时候却不可避免地要用到它们。实际上，能够将属于世界的钱财用于超脱世界的方面对我们来说是应该一种安慰。将我们在世上拥有的东西用来回报创造万物的 神，是我们独有的权利。
In our day there remains the need for money and materials for the service of our God. There is the rent or purchase of a meeting room or hall; there are the poor, the elderly, the children and young people to whom we have special responsibility; the word must be preached, the meetings advertised; there are the funds collected centrally for special causes and special occasions. 在当今这个时代，我们在侍奉 神时还需要用到金钱。我们需要租或者是买房子作聚会的场所，教会中有老人、穷人、孩子、以及其他需要照顾的人；我们要传福音，会议要宣传；在特别的场合还要为特别的原因捐款。
How do we give? How much do we give? We should give willingly and without grudging as though giving were, as indeed it is, a service to Christ personally. How much? That depends upon the giver. There is a twin gauge: our ability to give (our means and income) and our spirit (our liberality or otherwise). 我们应该怎样给予？给多少？我们应该自愿地给予，不需要任何指示提醒，好像给与是我们对基督应该尽到的义务。实际上给与就是我们应尽的义务。给多少？取决于给予者。有两个标准尺度，我们的给予的能力（我们的 和收入），以及我们的意愿（如慷慨或其它）。
Some churches use tithes by which to bring in the money they need: others employ businessmen with a flair for touching people's hearts and pockets and find their annual income increased by many thousands of dollars. We do none of these things and, perhaps, rightly so. But our own system of giving should not be an excuse for minimum contributions. The left hand may not know what the right hand is doing, but the Lord knows nevertheless. 有些教会通过征收十一税来满足他们在金钱上的需要，有些教会用商业的手段来感动人的心，也感动他们的钱包来得到大笔的收入。我们不会这样做，可能也不应该这样做。但是我们奉献的方法不能够成为少奉献的借口，一个人的左手可能不知道右手在干什么，但是我们的主知道。
7. Prayers: Public prayers should be relevant (i.e., related to the object at hand, whether an opening prayer, prayer on behalf of others, thanks for bread or wine, etc.) and not repetitious. Prayers should be fresh and spontaneous, if possible; in common, everyday language - not stilted, artificial "Sunday only" speech. When all else fails, the pattern of Jesus in what is commonly called "The Lord's Prayer" will surely set us on the right road again. 7．祷告：公开的祷告应该和当时的情景相关，（如：和手头上的事情相关，不管是聚会开始的祷告，还是为别人祷告，还有在掰饼仪式上的感恩祷告等等）并且不要重复。祷告的内容应该充满活力，是从内心当中自然产生的。尽课能使用日常生活的语言，而不要使用的虚伪的、不自然的“只适合布道”的语言。如果遇到了不知道如何祷告的场面可以引用耶稣教他的门徒的被称为“主祷文”来扭转局面。
8. The exhortation: The exhortation is not primarily a Bible study talk - so it should not be particularly technical or detailed. Neither is it the best place to teach, or re-teach, the first principles of our faith. Instead, it is primarily an introduction to the emblems of bread and wine, and therefore an aid to remembrance and self-examination. An exhortation should emphasize God's holiness and purity and love; and the awesome responsibility of our calling to serve Him. It should not discourage, but rather encourage and comfort (which is the primary meaning of the Greek word translated "exhort"). It should, above all else, show us Christ. Wherever our thoughts and words take us as we contemplate God's message, there we will find Christ: the central character in the Bible. If the exhortation has done its work, we will leave the Memorial Meeting feeling and acting as though we have been changed for the better: 8．劝勉词：劝勉词的主要目的不是圣经研究讲座，不需要特别专业、详细，劝勉词也不是为了教导或重温最重要的信心原则。劝勉词的主要目的是介绍关于酒和饼的象征意义，帮助我们记念主的同时不要忘记作自我检查。劝勉词应强调 神的圣洁、纯洁、爱，以及我们蒙召成为 神的仆人的责任。劝勉词不是使人泄气的，而是鼓励和安慰人的（这是希腊文"exhort"的本来含义），是为了将基督的品德显示给大家。当我们思考 神给我们的信息时，在任何地方我们都能够找到基督：他是圣经的中心。如果劝勉词能够做到这一点，我们就要保留这份感情，以求我们生命更好的改变。
"When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus" (Acts 4:13). “他们见彼得、约翰的胆量，又看出他们原是没有学问的小民，就希奇，认明他们是跟过耶稣的；”（使徒行传4：13）
9. The bread and wine: The memorials themselves have been sufficiently discussed above, as to their importance and significance. Let it be merely added that in "showing the death of Christ", our service on Sunday morning is in a sense a funeral. In attending a "funeral" we are showing respect for the dead (in this case, one who was dead, but is now alive, gloriously and eternally alive!), and for the occasion. And we are recognizing, for ourselves as well, the solemnity of both life and death, and how, in our daily lives, we can come in contact with eternal things. "Ask not for whom the bell tolls; it tolls for thee." Surely, if we grasp this fact, we need not worry that we will forget to examine ourselves. 9．有关记念仪式以及它的重要性和意义已经在前面讨论了很多。我还要加上一点, 为了记念耶稣为我们的死，我们在星期天的仪式感觉是在参加一场葬礼。参加葬礼的时候要表现出对死者的尊重，但是在这个场合下，我们要记念的已经死过的人却又荣耀地复活了，而且要活到用永永远远。我们要认识到，只有在生活中也经历这样的死和生才能够谈永恒。明白了这个道理，我们就不用担心自己在仪式上忘记了作自我检查。
10. Conclusion: After a final hymn and prayer, a brief musical interlude closes the meeting. This is not a convenient background to cover the noise of shuffling feet and whispers about lunch plans. Rather, it is a final quiet moment to gather together the threads of thoughts from the worship, and to prepare to face the rest of the day and the week to follow - being sure that Christ is going with us as we leave the place of meeting. 10．结论：在最后的赞美诗和祷告以后，通常是由一段简短的音乐来结束这次会议。但是我们不能够在充满噪音和低声议论午餐的环境中收场。我们要安静片刻整理祷告时的思维，准备好面对今天余下的时间和即将来到的整个星期。要相信我们离开以后基督仍然和我们同在。
Remember, our service can be beautiful and holy even without the external trappings of an expensive building and a large congregation. Christ on a mountain side, or in a secluded room, with no more than a dozen friends, could lead the holiest of all services. And so it may still be: 即使没有外在的装饰、华丽的建筑和规模巨大的场面，我们的记念仪式照样可以美丽而纯洁。基督在山的一旁，在一间隐蔽的房屋里，在仅有大约12个人参加的场合下，依然能够领导最圣洁的仪式，现在也是这样：
"For where two or three come together in my name, there am I with them" (Matt. 18:20). “因为无论在那里，有两三个人奉我的名聚会，那里就有我在他们中间。”（马太福音18：20）
8. The Importance of Daily Bible Reading 8．每天阅读圣经的重要性
The practice of reading the Bible from the chapters listed in the "Bible Companion" has been a feature of the Christadelphian community for many generations. 我们使用一本被称为“圣经良伴” （"Bible Companion"）的小册子，它告诉我们每天要阅读圣经的哪一章。按照时间表每天阅读圣经是我们基督弟兄会很多代人的传统，也是我们的特征。
This practice is a good one to follow, and we should not be put off by the fear of its becoming a habit. There are, after all, good traditions to follow, as Paul often reminds his readers, and the daily reading of the Scriptures is one of these. Whether the tables of readings are followed or not, it is still true, as Robert Roberts said in his introduction to the Companion, that "salvation depends upon the assimilation of the mind to the divine ideas, principles, and affections exhibited in the Scriptures". 我们要继续这个好传统，不要害怕阅读圣经变成习惯而不去做。保罗曾经称赞那些天天查考圣经的人，尽管那个时代的人并不按照现在的时间表来阅读。罗伯特-罗伯茨（Robert Roberts）在为“圣经良伴”做序言时说：“得救要靠将圣经体现的神圣原则、观点以及圣洁的感情在内心吸收并且表现出来”。
This is therefore a plea to all of us, both young and old, not to neglect the reading of the Word of God, whatever system of reading we follow. May it long continue to be the practice in our homes to read our chapters as a natural part of each day, and when we meet in one another's homes, let us get out our Bibles and "do the readings" together. There is no better way of promoting a good discussion of things worth talking about, and of leading us away from mere gossip and small talk. 这是对我们所有人的召唤。不管是年轻人还是老年人，不管采用什么阅读系统，我们都不能够忽视圣经阅读。但愿在家中每天阅读圣经成为我们自然的习惯。在别人家里聚会时也要一起拿出圣经来，说：“让我们开始阅读”！再没有比讨论圣经更有价值的话题了，圣经讨论将我们从纯粹的闲聊和琐事中解放出来。
Other Methods 其他手段
The new believer has at hand several methods of daily Bible reading. The one most widely used by Christadelphians is embodied in Robert Roberts' "Bible Companion", as mentioned above. Also available are two other Bible Reading Charts which also cover the Old Testament once and the New Testament twice in the course of a single year. While the Bible Companion accomplishes this by three rather short readings each day, from different parts of the Bible, the other plans concentrate on only one (somewhat longer) portion each day. This has the distinct advantage of continuity in reading. That is, an entire letter or short prophecy, or an entire connected section of a longer book, may be read straight through, without the artificial (and sometimes confusing) division into one or two chapters per day. 刚开始学习圣经的人手头上可能有好几种阅读圣经的时间表，基督弟兄会目前使用最广泛的是由罗伯特-罗伯茨所编缉的“圣经良伴” "Bible Companion"。此外还有其它已经提到过的圣经阅读时间表，按照这些时间表阅读，我们每年可以有次序地阅读圣经旧约1次，新约2次。“圣经良伴”每天要我们阅读3段不同部分的经文，而有些阅读计划要求我们每天的阅读集中在圣经的一个部分，这个计划有独特的优点，就是一些书信或者是一些简短的预言书可以一次读完，而不是人为地划分为好几个次来读。
Whatever plan is used, it is certainly true that systematic daily Bible reading is essential if one is to discover - and remember - God's revelation of Himself and His purpose. Bible believers neglect the daily readings only with extreme peril to their spiritual lives. 不管采用那种阅读计划，如果一个人发现并且牢记， 神通过圣经显现自己及自己的旨意，他就明白每天系统地阅读圣经是很重要的。相信圣经的人如果忽视了每天阅读圣经，只能对他属灵的生活带来极大的危险。
9. Selecting a Bible 9．选择恰当的圣经版本
For the serious Bible student (or anyone who wants to become a serious Bible student), there are only a few Bible versions that deserve consideration: 那些对圣经学习持严肃态度的学生（或者是希望成为一名严肃的圣经学生的人）来说，有几种不同的圣经版本可供选择：
1. The King James Version (also known as the Authorized Version) is still much used, and even revered, in Christadelphian circles - although its inadequacies (due primarily to its age) are known and understood. Much of the best Bible study material is based on the KJV, as are the good analytical concordances and lexicons. Many believers, not quite able to tear themselves away from it for more modern (and possibly more accurate) versions, nevertheless supplement their KJV reading and study with occasional reference to good modern versions. 1. 英文钦定版圣经：The King James Version (又称 the Authorized Version)：这个版本在基督弟兄会圈子中是普遍使用的、甚至是被推崇的版本。尽管在使用上、在理解方面有很多的不便（因为编写的年代久远），但是最好的圣经学习材料中很多是以这个版本为基础的，很多工具例如 concordances（圣经词汇索引） 以及圣经词典也是。很多信仰者觉得即使有一些现代圣经版本（有些翻译可能更精确），也难以舍弃这个版本，他们在学习时偶尔也使用一些好的现代版本作为辅助参考。
A good study Bible still available within the Brotherhood is the "Interlinear" (KJV and English Revised Version side by side), but beware! It requires some practice to read it smoothly. 很多弟兄喜欢使用有不同文字隔行对照的圣经版本（例如钦定版KJV和英语修订版English Revised Version对照的版本）。但要熟练地阅读这个版本需要实践。
2. The Revised Standard Version (RSV, 1952) is the earliest of the modern translations still being used in significant numbers. It was intended as a further revision of the KJV and English RV, and is generally respected for its scholarship. 2．英文修订班准版圣经： The Revised Standard Version (RSV, 1952) 是仍在大量使用的最早的现代翻译版本，它希望能够成为钦定版和新钦定版的更新版本，在学术界备受推崇。
3. The New International Version (NIV, 1978) is perhaps the best translation in American English today. It is close to the Hebrew and Greek text while at the same time reproducing our language as it is spoken today. As an advertisement for the NIV says, "If King James were alive today, he'd be reading the NIV!" (In the New Testament, the NIV does have some unfortunate choices, from more obscure ancient manuscripts, that reflect a "trinitarian" bias on the part of the translators. These erroneous translations should be noted and replaced, in most cases, with the alternative renderings from the margin.) 3. 新国际版圣经 The New International Version (NIV, 1978)。这个版本可能是当今最好的美式英语圣经版本。它忠实于希伯来文和希腊文原文，而且采用当今所使用的语言。正如它的一则广告所说的：“如果詹姆士国王生活在现在，他正在读本版圣经！”（但是令人惋惜的是，在圣经新约的翻译中，译者从一些不明确的经文做出了反映三位一体的观点的选择。多数的情况下，应该在页边空白处将这些翻译错误标出来，并且用正确的词汇加以替换）
4. The New American Standard Bible (NASB, 1960) is the most literal, word-for-word translation on the market today - which is not to say it is necessarily the best. Many feel its extreme literalness makes it a poor translation, because its English is consequently choppy and decidedly poor. As a study Bible, however, if not as a reading Bible, it has some appeal among Christadelphians. 4. 新美国标准版圣经 The New American Standard Bible (NASB, 1960)。这个版本是目前市面上见到的最讲究按照字面意思翻译，采用逐词翻译的版本。但并不是说这样做就最好。很多人觉得翻译太直显得译者的水平有问题，因为这个版本言辞不是很通顺。但是作为圣经研究的工具，在基督弟兄会当中还是有一些吸引力的。
And there, probably, the list of recommended versions should end. Other possible versions range from the mediocre at best (New English Bible, Good News Bible, or Today's English Version) to the very poor (Living Bible, and the various "special sect" translations - like the J.W.'s "New World Translation"). 写到这里可能应该画上句号了。还有一些版本，从普通到平庸(如：New English Bible新英语版圣经, Good News Bible福音版圣经, Today's English Version今日英语版圣经)，甚至有的版本被认为是“贫乏的”，如Living Bible，以及经过“特别选择的”新世界翻译版圣经（New World Translation）等等。
Many of the versions are available in expensive "study editions", with extensive marginal notes. These notes, while sometimes containing valuable material, can often be very biassed and misleading. It would be far better to get a good wide-margin Bible with marginal references, but no notes. These types of Bibles, seen commonly among Christadelphians, are available from various sources in all four recommended translations. Make up your mind to produce your own marginal notes as you study, a practice infinitely better for personal development than relying on the notes of "orthodox" commentators. 这些版本中很多还提供了价格不菲的“研究版”，在正文旁提供页边注解。有些注解包含有价值的材料，也有很多注解是有偏差的，甚至能够误导学者。只在页边空白标明经文参考出处而没有任何注解的圣经版本可能更好些。在基督弟兄会这样的版本是很受欢迎的，而且以上4个版本都有这样的类型。学习圣经时自己做决定做什么样的页边注解，远远地比只依赖“正统”的评论好。
10. The Importance of Continuing Bible Study 10．持续不断的圣经学习的重要性
It may seem rather artificial to distinguish between Bible reading (discussed above) and Bible study. Certainly there is no clear line of demarcation between the two. But generally, we may think of Bible study as one step beyond (further than ) doing the "daily readings" - as to time spent, and application and concentration. 将圣经阅读 (我们已经作过讨论)和圣经研究区别开似乎是矫揉造作的、不自然的做法，两者之间肯定没有一条很明确的分水岭。但是我们通常说，圣经研究的范围远远超过圣经阅读，在花费的时间方面、在圣经原理的应用方面、以及在努力和专心的程度方面都是如此。
There is a decided tendency among newly baptized believers to suppose that they "have passed the test" and now they can relax. This is a tremendously dangerous attitude! Baptism is not the end, it is only the beginning. Continuing serious Bible study is essential, to consolidate what has already been learned. It is advisable to continue in some form of "first principles" class for several years after baptism. For that matter, if we are to be serious preachers of God's Truth to others, we will need to continue "first principles" study all of our lives. 很多刚受洗的人认为他们“已经通过了测试”，现在可以松一口气了。这种态度是危险的。受洗并不是结束，仅仅是开始。持续不断的圣经学习是非常重要的，在学习新东西的同时也要巩固已经学习过的内容。我们建议在受洗以后的几年要继续学习一些最重要的原则课程。在这件事情上，如果我们要成为一个严肃的传道者，我们就要终身地学习这些“最重要的原则”。
But there should be also a gradual changeover, to some extent, into general Bible study (ecclesial classes, and private study). This will have the effect of increasing understanding of the Bible as a whole, which will reconfirm our initial convictions based on "first principles" proof texts. The more we study the Bible as a whole, the better we shall understand the context of those sometimes "isolated" proofs we have already learned. And if what we believe is the Truth, continuing study will only enhance our grasp of it. 改变在某种程度上来说是一个渐进的过程，逐步进入一般性的圣经学习（如教会组织的学习课程、个人圣经研究）。这些学习有助于将圣经作为一个整体来看待，在领会了最基本的原则以后，会体会到“原罪”的存在。我们将圣经作为一个整体学习得越多，就越发更好地理解曾被认为是“孤立”的证据。如果我们信仰的是真理，不断学习只能够增强我们的领会能力。
There are, of course, as many different approaches to Bible study as there are students. And there are as well many different study tools - some of which may be indispensable to one person while totally unnecessary as far as another is concerned. Every man or woman must be fully persuaded in his own mind; no one method - and no single piece of advice - can be equally useful for all. 当然，在圣经学习过程中每人都会有自己的方法，并且有很多不同的学习工具，有些工具对一些人来说是必不可少的，但是对另外的人来说就是完全不需要的。每人都有自己的头脑，没有任何一种方法是建议对每个人来说都有相同的效果。
Having said all this, however, it might be beneficial at least to outline some basic approaches to Bible study, and finally in the next section to comment (briefly again) on some common study tools. 说过这些以后，我们再来总结一些圣经学习的方法，然后再简单地评论一下圣经学习的一些工具，希望会对您有帮助。
Approaches to Bible Study 圣经学习的方法：
1. First of all, intend to be a student! No lesser intention will ever produce any good result. 1．最重要的是要有学习的意图！没有目的就不会有好的结果。
2. Concentrate on the details. Note what the words say and not what you suppose that they say or would like them to say. 2．不放过细节。注意有些词的含义并不是你自己所认为的那样。
3. Use marginal references to trace New Testament quotations from the Old Testament. When you do so, follow up in the whole context of the Old Testament passage. 3．要使用新约的页边索引来追索旧约的含义。要追踪与这新约相关的圣经旧约整个章节。
4. Ask yourself questions! And don't expect all the answers right away! (This requires, incidentally and beneficially, a healthy dose of humility.) 4．自己问问题！不要期盼马上就会的到答案！ "Where'er you look within this book,Five things observe with care: Of whom it speaks, and how it speaks, And why, and when, and where." 在你阅读圣经的所在之处， 有五样事情你要查考仔细： 它说的是谁、怎样说、 为什么说、什么时候以及在哪里说。
5. Put the parallel narratives together: not just the four gospels, but also Kings and Chronicles, and the Old Testament prophets with their respective historical sections. 5．将圣经平行叙述的部分放在一起，不仅4本福音书可以互相对照，还可以将列王纪与历代志相对照，旧约先知书的预言和相关的历史事件记载相对照。
6. Always have in mind the question: What does this remind me of? Have an eye out for types everywhere (but be careful not to get "carried away" to the exclusion of the plain lesson). 6．大脑中要一直有问题：这一节经文让我想到了什么？要找到圣经别处类似的地方。(但是不要忽视有时候根据字面就可以直接得到答案。)
7. Use your imagination. Fill out the Bible picture in accordance with common sense and experience. 7．发挥你的想象力。根据你的感觉和经验在你的大脑中形成一幅圣经情景画面。
8. Take the Bible as meaning plainly and precisely what it says, unless it (Bible) supplies you with good reason for taking it otherwise. 8．要按照经文的直接准确的含义去理解它的含义，除非圣经自身提供了充足的理由让你去接受其它的解释方法。
9. Trace an argument or a theme throughout an entire section of Scripture. (For this, the previous advice (5)on reading larger portions in a connected fashion(way) is quite appropriate.) 9．要贯穿整本圣经去探索一个论点或主题。（在这一点上，前面的第5条建议中互相对照阅读圣经是相当有好处的。）
10. Lastly, always be willing to admit that you may be mistaken, and that you still have much to learn. 10．最后，要敢于承认你可能犯错误，你还有很多需要学习的地方。
Study Tools 圣经学习工具
1. Concordances: These have two good uses and one bad one. The bad one is to string together a list of passages containing the same English word, with no regard for setting or original Hebrew or Greek, and call the result a Bible study. The good uses: (a) to find a passage - for which almost any concordance is good enough, and (b) to group together and analyze the uses of a particular original word - for which Young's, Strong's, and/or the Englishman's Hebrew and Greek are essential. 1．圣经词汇索引：词汇索引有两个好处，也有一个坏处。坏处是将同一个英语单词串起来，没有考虑到圣经的原文是用希腊文和希伯来文书写的。好处是：（1）帮助你找到某个段落，词汇索引找这个方面的好处是很大的， （2）可以将某一个特定的原始词汇汇集起来分析，在这一点上Young's, Strong's, 或者是 the Englishman's的希伯来文和希腊文圣经词汇是很重要的。
2. Dictionaries, and "Geographies", and "Customs": These have multiplied in the last few years as the Bible languages and the Bible lands have been "opened up" more and more. Thus the modern works are the best by far, provided the reader ignores any possible "higher-critical" comments. (This is not to discount overly much some of the older works of a certain character.) 2．圣经词汇学、圣经地理学和圣经风俗学：随着圣经开发领域的越来越多，这些方面的书籍近年来也越来越多。如果忽略一些“尖锐”的评论，到目前为止，现代研究是最好的。（这个评论并没有降低早期这个方面研究工作的重要性。）
3. Commentaries in general: The older writers (Victorian and earlier) are generally the best, primarily because of their absolute reliance on the Bible as the Word of God. But beware the "short-cut" of consulting commentaries before you have done your own study. Only when you hav e done a lot of work for yourself do these books begin to have a real value to you. 3．有关圣经的一般性评论：一般来说早期的评论（在维多利亚时代或更早）是最好的，主要是他们完全依靠圣经作为 神的话语，但是要警惕参考别人的评论来代替自己研究圣经这种走捷径的办法。只有自己已经对圣经有过研究，这些书才会对你有帮助。
4. Christadelphian "commentaries": Again, do your own study first; then, see what Brother Thomas or Roberts or Whittaker or Mansfield has to say. Don't be lulled into the belief that, because "Brother So-and-So" is a Christadelphian, you don't need to examine his words and ideas as critically as you might otherwise. The exhortations to "try the spirits" (1 John 4:1) applies to all! But, by all means, read all the Christadelphian writings you can absorb - don't let any "censor" deprive you of all the evidence. Make up your own mind! 4．基督弟兄会的“评论。”我再次地重申首先要自己研究。接下来可以看托马斯（Thomas）弟兄、罗伯茨（Roberts）弟兄、怀特（Whittaker）弟兄或者是曼斯菲尔德(（Mansfield）弟兄的见解。但是不要以为他们是基督弟兄会的弟兄你就不必检查他们的观点。约翰的告诫“试验那些灵（思想）”（约翰1书4：1）适合于所有的人！但是，阅读你所能够吸收的弟兄会的著作，而不是让任何“思想检查员”剥夺你的所有论点。需要你自己做决定！
5. Wide-margin Bibles and Bible-marking systems: Some such systems are excessively rigid - destroying all individual analysis. Don't become too fond of colored pens and pencils and elaborate referencing and indexing techniques. Don't do your Bible-marking with the slightest idea that anyone else will see it and approve, or think more highly of you. Do only what makes sense to you. Be prepared to change your system or style as your needs change. Be prepared also to erase (if your notes are in pencil) or to "liquid-paper" (if ink) and start over. Your first notes never seem as useful 10 or 20 years down the road. But don't hesitate to write something down on that account alone. 5．页边注解：有一些注解缺乏弹性，不容许接纳任何个人的分析见解。不要热衷于使用颜色铅笔及索引的技巧。不要以为任何人都会同意你的页边评论，并且会高看你。只做对自己有意义的事情。当你的思想体系需要改变的时候要随时预备改变。也要准备擦去或者是销掉你曾经做的评论并重新开始。你最开始所做的评论在10年或者是20年以后不会看成是有用的。但是在有观点的时候不要犹豫将它们写下来。
6. Continuing visits and Bible discussions with other serious students: 6．多和那些对圣经学习持严肃态度的人探讨交流： "As iron sharpens iron, so one man sharpens another." "Then those who feared the Lord talked with each other, and the Lord listened and heard. A scroll of remembrance was written in his presence concerning those who feared the Lord and honored his name." “铁磨铁，磨出刃来；朋友相感（原文作磨朋友的脸）也是如此” “那些敬畏 神的人互相交谈，主会聆听他们的声音。”
11. Recommended Reading 11．推荐的读物
What follows is a list of recommended reading, from the writings of various Christadelphians. Most of these works are still in print and available from several sources. This list is far from complete, but will serve to draw attention to the rich possibilities, just within our own small community, for continuing Bible study. (Many of these books have been consulted in the course of this work.) 下面是一些列推荐读物的名单，由不同的基督弟兄会作者所书写。大部分作品已经印刷，可以通过多个渠道得到。这个名单虽然远远不够全面，但是在圣经学习领域，在我们这个小团体里面还是值得引起关注的，(本书写作时也参考了许多名单上的作品)。 （大部分材料还没有译成中文，这里中文书名的翻译也可能不太准确，读者可在www.christadelphian.org等网站上浏览这些材料。译者注）
The Bible as a Whole 作为一个整体的圣经
Foundations and First Principles 基础以及重要原则方面
Bible Study 圣经研究
Our Life in the Truth 生活在真理中
General Exhortations 一般性的劝勉词
Biographies 传记
Old Testament Exposition 旧约解释
New Testament Exposition 新约圣经解析
磁带
In addition to all the above, the Williamsburg Christadelphian Foundation has an extensive cassette tape library (over 5,000 tapes at last count), of all sorts of Bible studies: first principles, exhortations, and detailed expositions - all at very cheap prices. The latest catalogue may be obtained from: 除了上面的书籍以外，威廉斯堡基督弟兄会基金会还有一个磁带阅览室，（有超过5，000盘磁带），是关于圣经的不同话题的有关于圣经的最重要的原则、劝勉词、还有对圣经经文的详细解释。它们的价格都不贵。有关这些最新磁带的目录可以从以下地址得到: Williamsburg Christadelphian Foundation P.O. Box 982, Bloomington, IL 61702. 威廉斯堡[美国弗吉尼亚州东南部城市]，基督弟兄会基金会
12. Christadelphian Magazines 12．基督弟兄会的杂志
The new Christadelphian will stimulate his Bible study, as well as his sense of fellowship and community with other believers worldwide, by subscribing to (and reading!) one or more of the periodicals circulating among the ecclesias. Several can be especially recommended: 激发圣经学习动力，感受与世界其它地方信仰者之间的友爱与团契，新的基督弟兄会成员可以订阅一些杂志。特别推荐下面几本:
13. Bible Schools and Various Gatherings 13．圣经学校以及其他的聚会
One positive aspect of ecclesial life that has developed in recent years is the "Bible School" movement. These are generally gatherings of one week, providing very good Bible study classes (for all ages), recreation of a wholesome character, and pleasant associations. There are annually, in the summer, almost 20 Bible schools throughout North America, and other similar schools in England, Australia, New Zealand, South Africa, the Caribbean, and elsewhere. They provide wonderful opportunities for fellowship on a wider scale than is possible in local ecclesias, and for further exposure to the Truth for the families of Christadelphians. One of the greatest benefits to the young of attendance at such schools is the possibility of making lasting friendships with other young Christadelphians, that may one day develop into courtship and marriage "in the Lord". 最近几年教会生活的一个积极的动向就是“圣经学校”运动的蓬勃开展。通常“圣经学校”聚会的时间为一周，为各个年龄段的人提供良好的圣经学习、休闲和联欢活动。这一类聚会通常会在夏天主办，在北美每年大约有20次左右的活动。在英格兰、澳大利亚、新西兰、南非加勒比地区以及其它地方也有类似的学校。这类活动能够提供比本教会更加广泛的交流机会。年轻的基督弟兄会成员可以相互了解，发展友谊，甚至将来可能组织在主内的家庭。
To a lesser degree, various weekend gatherings and youth gatherings provide all the above advantages as well, and should be attended whenever possible. Information regarding Bible schools and weekend gatherings is available from local ecclesias. 小规模的周末聚会也为年轻人提供了在这样的交流机会，年轻人应该尽可能地参加。当地教会通常会提供圣经学校的信息。
14. "Be Ye Holy" 14．“你们要圣洁”
"Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; as obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy" (1 Pet. 1:13-16). “所以要约束你们的心，（原文作束上你们心中的腰）谨慎自守，专心盼望耶稣基督显现的时候所带来给你们的恩。你们既作顺命的儿女，就不要效法从前蒙昧无知的时候那放纵私欲的样子。那召你们的既是圣洁，你们在一切所行的事上也要圣洁。因为经上记著说：「你们要圣洁，因为我是圣洁的。」”（彼得前书1：13-16）
Peter is quoting a series of passages, from Leviticus (11:44,45; 19:2; 20:7,26; 21:8). After the verses cited above, Peter reminds the believers that they have been redeemed by the blood of Christ out of their former "useless way of life" (1 Pet. 1:18,19), so as to be a holy nation, a purchased people, kings and priests who have been delivered out of darkness into light (2:9,10). 彼得从利未记11:44,45; 19:2; 20:7,26; 21:8中引用了一系列的经文，接下来他提醒信徒：他们是用基督的宝血属买回来的，要远离从前“虚妄的行为”(彼得前书1:18,19)，要成为圣洁的族类，“你们是被拣选的族类，是有君尊的祭司，是圣洁的国度，是属神的子民，要叫你们宣扬那召你们出黑暗入奇妙光明者的美德。”(彼得前书2:9,10)
The basic ideas of both the Old and New Testament words for "holy" (Hebrew "kadesh" and Greek "hagios") are quite similar: they signify "set apart, pure, sanctified". This process of being called out to form a distinct community or congregation is the means by which the ecclesia is formed. 新约和旧约中“圣洁”的基本含义（希伯来文是“kadesh”，希腊文是“hagios”）是非常类似的，都象征着“有区别的、分别为圣的、纯洁的”。从别的地方呼召出来形成一个团体的过程，正是教会形成的方式。
Under Christ's law, the ecclesia is to be a congregation of "called out" and "set-apart" ones. They are to be a "city set on a hill", an "island" of light in a sea of darkness (Matt. 5:14-16), harmless and blameless in the midst of a crooked and perverse people (Phil. 2:14,15). Their "holiness" is to be not merely one established by physical barriers between themselves and that which is unholy (such as was the essence of the Law of Moses), but it is to be a spiritual separation and preparation of mind, attitude and conduct. 根据基督的法则, 教会应该是一群“蒙召的”、“分别为圣的”人。他们是“世上的光”，是建造在山上的城，(马太福音5:14-16)，是“无可指摘，诚实无伪”的人，是“弯曲悖谬的世代”“ 神无瑕疵的儿女。” (腓立比书2:14，15)。他们的圣洁不仅仅要求他们与“不圣洁的人”划清有形的界限（这是摩西律法的实质），而且更要在精神方面有区别，这种区别是思想、态度、行为的区别。
1 Peter 1:16 is an echo of Matthew 5:48: 彼得前书的1章16节也是马太福音5：48的呼应：
"Be ye therefore perfect, even as your Father which is in heaven is perfect." “所以，你们要完全，像你们的天父完全一样。”
The word "perfect" (again, both in Hebrew and Greek) means "to be complete or finished", as a "perfect heart" - one that is whole and undivided in its loyalties, and complete in its integrity. A consideration of holiness, therefore, leads us naturally to Christ's Sermon on the Mount: the living heart of the Truth. "If ye love me," said the Master, "keep my commandments." And here they are: prayer, self-denial, loving one's enemies, giving, preaching. "完全"在这个词的本来意义(指希伯来文和希腊文)是“即将完成的或全部的”，例如“完全的心”是指在忠诚度上不可分开，在整体上完整。对圣洁的思考很自然地将我们引导到耶稣在上山讲道，耶稣说：“你们若爱我，就必遵守我的命令”。这些命令包括：祷告、不依靠自己要依靠 神、爱自己的仇敌、奉献、传福音等。
"Be ye therefore perfect." Does Christ really expect us to be "perfect"? What he does require is that we exert every effort in that direction. He requires no more than the very best we can do, but he expects no less. His words leave us absolutely no excuse for relaxing our efforts at any point short of perfection, or complete holiness. The great example is God Himself, awesome as that example may be: “你们要完全”，基督真的要求我们“完全”吗？他所希望的是我们朝“完全”这个方向努力，不是期望我们做我们做不到的事情。但是他的期望也不低。他的话让那些松懈自己朝完全方向、圣洁方面努力的人无法找到借口。最伟大、最令人敬畏的榜样是 神自己： "Be ye holy, for I am holy." “你们要圣洁，因为我是圣洁的。”
"Be ye perfect, as your Father in heaven is perfect." 所以，你们要完全，像你们的天父完全一样。 Holiness is both a state of mind and a series of acts. It cannot be one without the other. Growing complacent in our reliance on the mercy of God, we may come to accept "holiness" as nothing but a state of mind - a vague "feeling" of "righteousness" - without being over-concerned with "deeds", because after all Christ can forgive and has forgiven us! 圣洁既是一种精神状态，也是一系列的行为。两者缺一不可。 只有在 神的恩典的基础上我们才能逐步形成这种“自满”的感觉，接受圣洁只是一种良好的思想状态，一种模糊的“公义的”“感觉”??没有过分涉及到行为，因为毕竟基督能够宽恕我们，而且他已经宽恕了我们。
It is true that Christ can and will forgive, and that salvation is by grace. But our works - our acts of "holiness" - are the only means of putting ourselves in the position where we may hope for forgiveness when we fail. The crucial truth is that God will not forgive our shortcomings unless we are seriously striving for holiness and perfection! 基督能够也愿意宽恕我们的过犯，得救要靠 神的恩典。但我们的行为是过犯能不能够被宽恕的唯一途径。除非我们朝着圣洁和完全做很真诚的努力，否则 神就不会宽恕我们的过犯， Making Provision for the Flesh 为身体的预备
It is common, however, for man to offer objections (even if subconsciously, and only to himself) to a life of practical holiness. Such objections fall into several categories: 人们普遍拒绝将生命投入到追求圣洁的目标当中，（有一些理由智是潜在的，只在他们自己的心里存在，没有对别人讲）。他们拒绝的理由可以归纳为以下几类:
(1) "All people fall short of perfection and holiness, so I am content with my failings." But the question should not be: "Is absolute perfection possible?" but rather: "Do I come as near perfect holiness as sincere intention and careful effort can take me?" Jesus has said, (1)：“所有的人都不能够完美无缺,都亏欠了 神的荣耀，因此我有错误是很正常的”。但是问题不应该在于：“绝对的完美可能的吗”而是：“我自己尽了自己最大的努力来追求圣洁了吗?”耶稣曾经说过： "Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able" (Luke 13:24). “你们要努力进窄门。我告诉你们，将来有许多人想要进去，却是不能。”（路加福音13：24）
Many will at the last fail to obtain salvation, not because they made no effort, but because they did not make effort enough! 很多人在得救的道路上失败，不是因为他们没有付出努力，而是因为他们努力得不够！
(2) "I am so much better than most people; surely that is enough." This of course was the common mistake of the Pharisee, concerned as he was with the outward appearance. But it may be our mistake also. Are we, perhaps, "better" than the world in externals only? A little more Bible reading? more regular attendance at "church" meetings? a little more care in refraining from the grosser and more obvious sins? Such a self-perception may be terribly dangerous, because it can lull us into a complacent, sleepy satisfaction. And we shall find at last that we have been no more than "white-wash jobs"!:
（2）“我要比大多数人好的多，这就够了”。这当然曾经是法利赛人普遍犯的错误，他们只在乎华丽的外表。但是我们也有可能犯同样的错误。我们只在外表比世人“更好”吗？比他们读圣经更多些吗?参加的教会活动更多一点吗? 比别人少犯一些明显的错误吗？这种自我美化的态度是非常危险的，因为它会引导进入我们到麻醉和自我陶醉的状态，我们自己最后就会发现自己只不过就像被粉饰过的坟墓! "Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity" (Matt. 23:27,28). “「你们这假冒为善的文士和法利赛人有祸了！因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽。你们也是如此，在人前，外面显出公义来，里面却装满了假善和不法的事。”（马太福音23：27，28）
(3) "Love is the important thing; works are secondary." But Jesus has said, "If ye love me, keep my commandments." Where in the Bible is love an emotion, and not an action? What is love, after all, if it is not obedience? Can disobedience be a manifestation of love? （3）“爱才是重要的，行为是第二位的”。但是耶稣曾经说过：“你们若爱我，就必遵守我的命令。”。圣经在哪里说过爱只是一种感情，而不是行为？而且，如果没有服从，什么是爱？难道悖逆能够显示爱吗？ Seeking Christ's Mind 以耶稣基督的心为心 It is evident, then, that Scriptural holiness is the mind of Christ, assimilated to ourselves (Phil. 2:5). To the degree we make his mind ours, we are united and single and "perfect" in our loyalties (Matt. 6:21-24). Life is too short to serve two "masters", whether it be God and business, or God and gardening, or God and physical fitness. Holiness, then, involves the first step of "choosing the Kingdom". If we have not chosen first the kingdom of God (v. 33), it will make no difference what we have chosen instead! 很明显，圣经上的圣洁就指基督的心志和意念，我们应该“以基督耶稣的心为心”(腓立比书2:5)。在某种程度上来说我们都有自己的意念。“你的财宝在那里，你的心也在那里”。(马太福音6:21-24) 生命太短暂，我们不能够同时侍奉两个主, 不管它可能是 神与我们的生意, 是 神与我们要照看的花园，或者是 神与我们的身体健康。圣洁的第一步应是我们把对 神国的追求放在第一位，如果第一位的追求不是 神的国，选择其它任何一种都没有区别！
Is this last statement true? Will it really make no difference whether we choose drugs, or a business promotion? Whether we choose politics, or football? Money, or family? A life of fornication, or a life of public service? Whether we choose, in short, the "disreputable", obviously unworthy pursuits - or the "respectable", society-pleasing pursuits? Surely it will make no difference that really matters, for we will have missed the purpose for which we were formed, and rejected the one thing that has any lasting value. Does it matter to a man dying in the desert, by which wrong road he missed the only well? 最后的说法正确吗？难道我们选择毒品还是事业成功真的没有区别？我们选择政治、还是选择足球没有区别？选择金钱还是家庭没有区别？不道德生活与公众模范的生活没有区别？声名狼藉很显然不是我们要追求的，但是在这个社会“受人尊敬”、“德高望重”能够成为我们的追求吗？简单地说，它们的区别关系不大，这些选择都表明我们都迷失了 神造我们的目的，抛弃了最有价值的事。一个人在沙漠里就要死了，因为他走错了路，错过了唯一的井，这才是真正要紧的事情。
A Constant, Consistent Effort 不停顿的努力
It has been well said that "ecclesial membership does not make one a 'Christadelphian' any more than owning a piano makes one a musician". There must also be a constant, consistent effort toward the holiness exemplified by Jesus - expressed in both its positive and negative aspects. The story is told of an old man, an accomplished artist, who was applying the finishing touches to a sculpture. He kept filing, scraping, and polishing every little surface of his masterpiece. "When will it be done?" asked an impatient observer. "Never," came the reply. "I just keep working and working until they come and take it away." And so it should be with our lives: we must continue working toward that perfection of holiness, never achieving it but at the same time never ceasing our efforts until Christ comes to tell us that our work is finished. 有句话说，成为我们教会的一员并不表示他是一个真正的基督弟兄会成员，正如有了钢琴并不表明他是音乐家一样。必须朝着圣洁的方向作持续的努力，就像耶稣为我们所立的榜样那样。有一个故事，是关于一位老人的。他是一位很有成就的音乐家，他的雕刻作品即将完成，但是他还在不停地雕刻，有一个旁观者失去了耐性就问：“什么时候你的工作才算结束？”“永远都不会”，老人回答：“我要一直工作，直到他们来将我的作品带走”。这样的态度也应该是我们所有的：我们要一直朝着圣洁的方向前进，永远都不会有完美无缺的境界，但是我们要永远不停止努力，直到基督来告诉我们我们得救的工作已经完成。 Can We Have the Best of Both Worlds? 我们能够同时拥有两个世界中的最好的吗？
Acts 5 records the sad tale of Ananias and Sapphira, early disciples who pretended to be something more than they were. Caught between two worlds, desiring to have one foot in each, imperfect in their devotions, they lied to the Holy Spirit. They kept back part of the sale price of their possessions, and were struck dead for their pains. 使徒行传第5章记录了亚拿尼亚同他的妻子撒非喇的故事。他们假装奉献了他们全部的财产，实际上是在两个世界之间脚踏两只船，在奉献的事上撒谎，也就是向圣灵撒谎，因为他们保留了自己的一部分财产。最后他们被使徒责备以后倒地身亡。
We have "sold" the "old man" and laid the proceeds at the feet of Jesus. Have we also kept back part of the price? - "I will do this and that for Jesus and then something else for myself." If we have taught ourselves to think this way as a matter of course, then we will never be "holy". We will never even be really happy. The "natural man", like a little parasite, just will not quite let go. The less he is "fed", the more he will complain and make a muisance of himself - until he is truly killed! 我们的“旧人”已经被“卖掉”了，我们开始跟随基督的脚步，我们是不是还保留了一些价钱呢?我们为基督做一些工作，然后再为自己做一些工作。如果我们教导自己采取这样的思考方式，就永远也不能够成为圣洁，也永远不会感受到真正的快乐。我们的“旧人”就像寄生虫一样不情愿离开我们。满足它的越少，它的抱怨就越多，直到它真正地死去！
Surely, if the cross of Christ is worth anything, it is worth everything. Surely, if Jesus is the Son of God, we must serve him and him alone. Surely, if we recognize that we need the "cure" for sin and death, we must sign up for the "full treatment". Surely, there can be, in this war, no battles of "containment" or "limited objectives", but a fight to the finish: 如果我们肯定十字架上的耶稣超过任何事，它就超过任何事情。如果我们确信耶稣是 神的儿子，我们就必须服侍他，并且只服侍他一人。如果确信我们需要“免除”罪和死亡，我们就必须签下一个“完整的合同”。毫无疑问，这场战争不是“游击战”，也不是有条件的战争，而是要战斗到底。
"Be ye holy, as I am holy." “你们要圣洁，因为我是圣洁的。”
"Be ye perfect, as your Father which is in heaven is perfect." “所以，你们要完全，像你们的天父完全一样。”
That demands our complete dedication. 这需要我们完全投入！
Others May! You Cannot! 别人可以，你却不能！
If God has called you to be really like Jesus in all your spirit, He will draw you into a life of crucifixion and humility, and put on you such demands of obedience, that He will not allow you to follow other Christians, and in many ways He will seem to let other good people do things which He will not let you do. 如果 神召唤你，希望你真的在所有属灵的方面像耶稣一样，他就可能让你过着卑微的生活，要经过十字架的试验，让你自己谦卑。 神不允许你效法别的基督徒。在很多的方面 神似乎允许其他好人做这些事情，却不让你去做。
Other Christians may push themselves forward, pull strings, and work schemes to carry out their plans, but you cannot do it; and attempting it, you will meet with such failure and rebuke from the Lord as to make you sorely penitent. 别的基督徒可以一步步在事业上向前发展，按照自己的计划去行事，但是你不能够这样做；如果你试图这样做，你就会失败，被主责备，有很重的罪恶感。
Others may brag on themselves, on their work, on their successes; but the power of God's spirit will not allow you to do any such thing. And if you begin it, He will lead you into some deep mortification that will make you despise yourself and all your good works. 别人可以自己吹牛，夸耀他们的工作和成功，但是 神却不喜欢你做任何这类事情，如果你开始做，他会让你感到羞愧，让你鄙视自己和自己的好工作。
Others will be allowed to succeed in making money, or in having a legacy left to them, or in having luxuries, but it is likely God will keep you poor, because He wants you to have something far better than gold: a helpless dependence on Him, that He may supply your needs day by day out of an unseen treasury. 别人可以发财，生活奢侈，但是 神却愿意让你贫穷，因为 神要给你比金子更好的东西。让你在孤立无援的时候只能依靠他，他提供你每天所需要，然后将看不见的珍宝交给你。
The Lord will let others be honored, and put forward (being promoted), and keep you hidden away in obscurity, because He wants to produce fruit for His coming glory(It is His Kingdom), which can only be produced in the shade. 神愿意让别的人得到荣耀，他们的职位升高，但是却将你藏在一个不显眼的地方。因为他要将他荣耀的果实产在阴凉地。
He will let others be great, but keep you small. He will let others do a work for Him, and get the credit for it, but He will make you work and toil on without knowing how much you are doing. And then to make your work more precious still, He will let others get the credit for the work you have done, and this will make your reward ten times greater when Jesus returns. He will put a strict watch over you, with a jealous love, and will rebuke you for little words and feelings or for wasting your time, which other Christians never seem distressed over. 神让别人伟大，让你卑微。他会用别人做工然后给他们工价，可是 神让你做工、劳累时却不告诉你做了多少工作。为了让你的工作更加珍贵， 神愿意让别人得到他们的赏赐，给你的赏赐却在耶稣基督回来以后，这个赏赐远远十倍超过对别人的赏赐。 神严格地、独一地爱你，在你浪费时间的时候斥责你，基督徒似乎却从不感到悲伤。
So make up your mind (decide)that God is an infinite Sovereign, and has a right to do as He pleases with His own, and that He will not explain to you a thousand things which may puzzle your reason in His dealings with you. He will take you at your word; and if you absolutely sell yourself to be His slave, He will wrap you up in a jealous love, and let other people say and do many things that you cannot say or do. Settle it forever, that you are to deal directly with Him, and that He is to have the privilege of tying your tongue, or chaining your hand, or closing your eyes, in ways that He does not use with others. And then, when you are so possessed with the living God that you are, in your secret heart, pleased and delighted over this peculiar, personal, private, jealous guardianship and management by God's Spirit in your life, then, and only then, will you have found the key to the Kingdom of God! 因此你自己要确信： 神有无上的权威，他有权利做自己所喜悦的事情而对你不加解释，即使你不明白他的方式。他照你所说的话来对待你。如果你愿意全心全意地服侍他，他就会完全爱你。如果你将自己卖掉完全作他的奴仆，他就会用自己的爱包围着你，让别人说和作你所不能够说和做的事情。最后，你可以直接和他打交道， 神将要试验你的舌头，锁上你的手，闭上你的眼睛，他曾经对别的人使用这些方法。当你的心中深处装满了 神，让圣灵指导你的生活的时候，你就