Book ：
English Pg. 375 - 400 / 中文 Pg 586-626
（Audio PART 14: 52:10 Min - PART 15 END）
我们已经进入了最后一个单元，也意味着这“自学造就计划”过了11个月的时光。 我不知道这样的一本书，能不能帮助到大家更靠近耶稣一点。 对于我来说，《The Divine Conspiracy》带给我最大的影响是用最具体、真实和认真的方式来看待耶稣基督的教导。不是说过去不认真（或不知道），只是态度和看法的改变真的能开启了信心的另一扇门。
作者魏乐德，要我们拥有具体(Concrete)和真实(Real)的信仰，确确实实的把耶稣的教导看做我们生命的事实“Reality”. 事实的是无可否定的（否定只会让自己吃亏），可以持续影响、左右我们生活的东西。 当今的基督徒却没有具体、真实和认真的活出信仰，许多认为信仰只是一个个人的喜好，众多选择的一种；我们都可以按照自己舒适和方便过我们的“信仰”生活（根深蒂固的消费主义）。 除了生活的范畴，在学术界也系统性的把信仰和伦理道德排除在可以认知的范围以外，把真理当成是我们个人的喜好和偏见，不是真知识。 学术界对信仰的看法，也影响了普罗大众特别是在近200-300年。我们要从这种错误的态度和流行的思维里，解开其捆锁，让我们没有后悔的跟随耶稣，成为祂的门徒。
这一个单元里，作者讲了许多东西，对于未来和希望做了很丰富的处理。 他的用意就是要我们具体，真实和认真的看待我们在永恒里的未来。 以终为始，以致我们可以有勇气活在永恒的现在。
1. 以终为始，我们对未来要显现的荣耀（西3:4）有盼望，让我们更完全活在现在。
The purpose to live strongly and creatively in the kingdom of the heavens, we need to have firmly fixed in our minds what our future is to be like. We want to live fully in the kingdom now, and for that purpose our future must make sense to us. It must be something we can now plan or make decisions in terms of, with clarity and joyful anticipation. In this way our future can be incorporated into our life now and our life now can be incorporated into our future. (Pg. 376, Para 2)
i。 自然人文主义的问题 ：他们只看到整体，却忽略了个体人格的希望。 这种主义下个体的价值是可有可无的。
We listen with a thrill and a shudder as our scientists and philosophers speculate on these subjects. Nearly always they speak of the future of the physical cosmos, and possibly of the human race as well. But they have no hope or thought of a future for the individual (Pg 376, Para 6)
ii。神有位格，我们也有人格（人性），基督道成肉身（完全的神，完全的人）让这成为可能。 神的位格与人的位格，能够和谐、和好，只有透过耶稣基督，这就是我们的真盼望。
The biblical tradition, centered in the teachings of Jesus, stands in sharp contrast. For it, “personality” is primary in every respect.
These factors are God and his kingdom among us. They have announced themselves definitively in human history in the person and word of Jesus, but especially in his transfiguration and his resurrection. On these occasions, high points in the history of redemption, ordinary human beings saw the kingdom of God (Luke 9:27–28). (Pg. 377, Para 5)
iii。只有透过耶稣，我们的人格（人性）才有得救。
the intention of God is that we should each become the kind of person whom he can set free in his universe, empowered to do what we want to do. Just as we desire and intend this, so far as possible, for our children and others we love, so God desires and intends it for his children. But character, the inner directedness of the self, must develop to the point where that is possible. (Pg 379, Para 1)
iv。不是靠人为，我们的未来是透过救恩，改变我们，从内到外。
God’s way of moving toward the future is, with gentle persistence in unfailing purpose, to bring about the transformation of the human heart by speaking with human beings and living with and in them. (Pg. 380, Para 5)
2. 我们对于未来有积极的憧憬和盼望，建立在对与神的认识和信靠
In the midst of life as we find it, one may well ask how any intelligent person could expect such a glorious outcome for human history. The answer is a simple one. It is found in the vision of God that underlies the prophetic vision: that God is and who he is. (Pg. 382, Para 4)
i。我们能信靠、认识神是透过救赎的群体和见证
God Is Really Knowable Only Through the Redeemed Community
God’s precreation intention to have that community as a special dwelling place or home will be realized. He will be its prime sustainer and most glorious inhabitant. The purpose is to meet what can only be described as a need of God’s nature as totally competent love. It is the same purpose that manifests itself in his creation of the world. “Only in the light of such a creation and such a redeemed community is it possible for God to be known in his deepest nature. They make it possible for God to be known.” And love unknown is love unfulfilled. Moreover, the welfare of every conscious being in existence depends upon their possession of this knowledge of God. (Pg. 386, Para 1-2)
ii。未来和盼望带给我们今生的意义 Why do we need future.
A human life or a human world is one that holds together in terms of the future. It essentially involves meaning. - anything that “has no future” is meaningless in the human order. (Pg. 386, Para. 5)
This life structure is mirrored in language, where meaning and meaningfulness most clearly display themselves. (Pg 387, Para 1)
We cannot know what they mean and reality are until we know what comes later. (Pg 387, Para 2)
iii。透过耶稣我们才知道未来。 We see the future through Jesus
From Jesus we learn of the ultimate context, God and his kingdom. In the future phases of that kingdom lies the meaning of our lives and, indeed, of the history of the earth of which we are a part. Jesus insisted, as we have seen, upon the present reality of the “kingdom of the heavens” and made that the basis of his gospel. But he also recognized that there was a future fullness to the kingdom, as well as an everlasting enjoyment of life in God far transcending the earth and life on it. (Pg 387, Para3)
iv。具体的对未来有信心，帮助我们更好的活在今天
We are greatly strengthened for life in the kingdom now by an understanding of what our future holds, and especially of how that future relates to our present experience. For only then do we really understand what our current life is and are we able to make choices that agree with reality. (Pg. 387, Para 4)
3. 拆除错误的观念: 当我们谈到未来时，我们面对最少两方面错误观念的挑战
(1) 对于天堂的观念 the confused and unhelpful pictures of heaven and hell that have come down to us, as well as (2) 对于人类灵魂继续存在的观念 the presumably “scientific picture of man” that brands the very idea of continued existence beyond the body as whimsical nonsense. (Pg. 388, Para. 2)
i。作者用以下两的角度来处理和拆除这观念 :
To undermine some of the major hindrances to hearty confidence that the teachings of Jesus and his followers about our future really are true.
2. To cast some light on what our future life in the kingdom will be like
ii。我们继续存活 Continue in existence
We exist and will continue to exist, then, because it pleases God. He sees that it is good. (Pg 389, Para. 3)
a. 神是灵，不是物质的。物质从神而出，神不是我们头脑（物质）的产物。
God personal existence is not, as such, dependent upon matter. Instead, matter depends on him. He did quite well without a physical universe before he created it. He undoubtedly has the very highest quality of consciousness—and all this without a brain! God, many are now shocked to realize, does not have a brain. (Pg. 389, Para 4)
b。 针对傲慢的无神论者的回应 ：无神论者认为相信有灵魂和天堂的人都是胆小鬼（弱者）
Those who do not understand this, or for various reasons reject it, often speak as if believing in a future for human beings beyond the demise of their current body were a matter of emotional “needs”—really, of moral deficiencies. What is meant is that people who do not believe in survival are brave, while others are cowards. But if you approach this issue with an open mind, and on a case by case basis, you will discover that bravery and cowardice are about equally distributed among those who do and those who do not believe in survival. Those who do not believe in an afterlife are not noticeably braver than those who do. (Pg。 389, Para 6)
c。 真正的勇气是相信人死后灵魂持续存活，因为你肯／必须为自己在永恒里负起责任。
The truly brave person is surely the one who can cheerfully face the prospect of an unending existence. Suppose you are never going to stop existing and there is nothing you can do about it—except possibly make your future existence as desirable an existence as possible? That would call for real courage. (Pg. 390, Para 4)
iii。天堂 Heaven
We can be sure that heaven in the sense of our afterlife is just our future in this universe. There is not another universe besides this one. God created the heavens and the earth. That’s it. And much of the difficulty in having a believable picture of heaven and hell today comes from the centuries-long tendency to “locate” them in “another reality” outside the created universe. But time is within eternity, not outside it. The created universe is within the kingdom of God, not outside it. And if there is anything we know now about the “physical” universe, it surely is that it would be quite adequate to eternal purposes. And given that it has been produced, which is not seriously in doubt, all that one might require of an utterly realistic future for humanity in it is surely possible. (Pg. 392, Para 2-3)
a. 属灵的世界（天父的世界）是真实的
The spiritual realm is the realm of truth, not of distortion (John 4:23)…In our present embodied position, by contrast, we always see things in distortion, “as in a mirror.” (Pg 393, Para. 1-2)
b。天堂不像我们想象那样的梦幻。
Not this view yet many who believe in this future condition treat it as a kind of dreamlike, drifting, hazy condition, or one in which we have no awareness of our selves or sense of our self-identity. (Pg. 393, Para. 3)
iv。谈到死亡 on Death
a。 不畏惧死亡
Those who live in reliance upon the word and person of Jesus, and know by experience the reality of his kingdom, are always better off “dead,” from the personal point of view…We remain willing, of course, to stay at our position here to serve others at God’s appointment. But we live in the knowledge that, as Paul elsewhere says, “Jesus the Anointed has abolished death and has, through the gospel, made life and immortality obvious” (2 Tim. 1:10). (Pg. 394, Para 4)
b。 死亡是物质身体的退去，灵魂进入另一个新的安排
The body as intermediary between the person and the physical world is losing its function as the soul prepares for a new arrangement. (Pg. 394, Para 5)
c。 进入天堂你还拥有你的意识，只是不受躯体所限制
Stated in other words, our experience will not be fundamentally different in character from what it is now, though it will change in significant details. The life we now have as the persons we now are will continue, and continue in the universe in which we now exist. Our experience will be much clearer, richer, and deeper, of course, because it will be unrestrained by the limitations now imposed upon us by our dependence upon our body. It will, instead, be rooted in the broader and more fundamental reality of God’s kingdom and will accordingly have far greater scope and power. (Pg. 395, Para 4)
d。 到时我们将拥有荣耀的身体
in the heavens, out of which we eagerly anticipate the coming of Lord Jesus Christ. He will metamorphose our humiliating body, transforming it into a glory body like his, utilizing the power he has to make all things do what he wants” (Phil. 3:20–21). (Pg. 396, Para 1)
4. 从现在到永恒的三个阶段
What happen as we move onward in the eternity where we live even now? Let us break it down into three stages:
the time of growing steadily,
the time of passage, and
the time of reigning with Jesus (Pg. 396, Para 3)
i。 成长阶段：THE TIME OF GROWING STEADILY. We should, first of all, find ourselves constantly growing in our readiness and ability to draw our direction, strength, and overall tone of life from the everlasting kingdom, from our personal interactions with the Trinitarian personality who is God. This will mean, most importantly, the transformation of our heart and character into the family likeness, increasingly becoming like “children of our Father, the one in the heavens” (Matt. 5:45). The agape love of 1 Corinthians 13 will increasingly become simply a matter of who we are. (Pg. 396, Para 4)
ii。过渡阶段 ：THE TIME OF PASSAGE
Most notably, the person in the transition begins to “see the invisible.” Others whom they know come to meet them, often while they are still interacting with those left behind. (Pg. 397, Para 4)
iii。与基督同掌权的阶段 ：THE TIME OF REIGNING WITH JESUS
Thus, we should not think of ourselves as destined to be celestial bureaucrats, involved eternally in celestial “administrivia.” That would be only slightly better than being caught in an everlasting church service. No, we should think of our destiny as being absorbed in a tremendously creative team effort, with unimaginably splendid leadership, on an inconceivably vast plane of activity, with ever more comprehensive cycles of productivity and enjoyment. (Pg. 399, Para 4)
5. 用“和平”来形容我们永恒里的状况 Saint Augustine pick word “peace” to describe, what we do in eternity : The eternal blessedness of the city of God is presented as a “perpetual Sabbath.” In words so beautiful that everyone should know them by heart, he says, “There we shall rest and see, see and love, love and praise. This is what shall be in the end without end. For what other end do we propose to ourselves than to attain to the kingdom of which there is no end?” (Pg. 400, Para 1)
结束 END
＊你真的不需要完全赞同作者所有的看法，但是我们要羡慕他对于耶稣基督具体的认识、完全的信靠和真实的活出祂的教导；不只是相信关于耶稣的事，而是相信耶稣基督所相信的。 要“密谋”改变社会，先改变自己；要改变自己，就得从耶稣基督的“天国近了，你们要悔改”开始。
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