Book :
English : Pg. 311 - 374 / 中文 ： Pg. 495-584
(Audio PART 12 : 31:50 Min to PART 14 : 52:09 Min)
“所以，凡听见我这话就去行的，好比一个聪明人，把房子盖在磐石上 ” 马太 7:24
这么多单元以来，没有比这一个单元我更认真预备以下的简介。 认真的细读，我们将会学到实际的途径去成为“耶稣的门徒”（means），懂得如何“把房子盖在磐石上”，和“凡听见主的话就去行” ？
这单元也帮助我们确实的认定建立“耶稣的门徒”的目标(objectives)是什么。 作者认为建立“耶稣的门徒”的目标不是要他们成为工人、倍增、传福音、拥有严谨的神学思想、或者改变社会和国家。 作者的答案是以下最基本的两个 ：
i. 引领学徒深爱天父 （神） Bring apprentices to love God appropriately
ii. 从自发性回应的旧习惯里（肉体中的罪）得自由 Free them from pattern enslavement（automatic response)
因为，当我们达到这两个目标时，其他的事工取向的目标都会自然的发生和成事。 这两个目标就是这单元的主题，作者用了很长、但是非常精彩的篇幅去处理的关键课题。我诚心的鼓励你拿起这单元来读，你将发现书里的提议是真的可以在生活中实践出来的教导。
这单元的内容，可以被制成一本书籍或小组造就材料。 魏乐德的学生 Ps. James Bryan Smith就已经根据以上的两个目标设计了这样的造就材料, 称为<The Good and Beautiful God>《上帝的美丽》(校园).
1. 对于成为”耶稣的门徒“一些基本观念的处理
i。当今教会我们普遍被“消费主义思想”（就是我自由选取对我有利的服务和产品）影响我们如何过基督徒生活，认为成为“耶稣门徒”只是一个选择，而且都是那些极端虔诚的才会这么选。
That (becoming disciple of Jesus) may seem a dream to us today, or it may even be perceived as a threat to our current vision of the Christian hope—indeed, of our personal hope. But that is only because we now live in a time when consumer Christianity has become the accepted norm, and all-out engagement with and in Jesus’ kingdom among us is regarded as just one option people may take if it suits them—but probably as somewhat “overdoing it.” (Pg 311, Para 2)
ii。在神的国度里，“丰盛”的生命和“顺服”的生命是分不开的 Obedience and Abundance
The truth about obedience in the kingdom of Jesus, as should be clear by now, is that it really is abundance. Kingdom obedience is kingdom abundance. They are not two separate things. （Pg 312, Para 5)
iii。成为“耶稣的门徒”必须自动自发，是一项决定和委身。督导的角色是补助和加强这个旅程。
The training may be to some extent self-administered, but more than that will always be needed. It is something that must be made available to us by those already farther along the path. (Pg 313, Para 3)
iv。不只是一个节目或课程（行为上的改变），这过程牵涉到你内在的品格
One must recognize that numerous programs in local congregations and wider levels of organization are frequently spoken of as discipleship programs…However, the emphasis all too often is on some point of behavior modification. This is helpful, but it is not adequate to human life. It does not reach the root of the human problem. That root is the character of the inner life, where Jesus and his call to apprenticeship in the kingdom place the emphasis. (Pg. 315, Para3-4)
v。不只是资讯的传授；单靠资讯不足以改变人。
what the information they have actually represents does not form a part of their real life. In their bodily and social being they continue to be ready to act as though it were not true, even though in their conscious affirmations they accept it. Here is the point where the training “to hear and do” must begin. (pg 317, para 1)
vi。很多时候，是具体的相信和实践那些我们早已知道、学过、熟悉的教导
one important way of characterizing our work of “training disciples to do everything I told you” is “bringing them to actually believe all the things they have already heard.” Our task in ourselves and in others is to transform right answers into automatic responses to real-life situations. (Pg 317, Para 5)
vii。成为门徒不需要等到你已经完美 Disciple is not perfect
Living as his apprentices, they are increasingly getting “it.” And as they move along they do indeed attain, by increasing grace, to an “advanced spiritual condition.” (Pg 319, Para 1)
2. 成为“耶稣的门徒”的目标 “不是” ：
i。目标”不是“这四个 4 Things We Must Not Take As Primary Objectives
a. Special experiences, (特殊经历）
b. Faithfulness to the church, （效忠教会）
c. Correct doctrine, （正统教义）and
d. External conformity to the teachings of Jesus （外在行为规范）
all come along as appropriate, more or less automatically, when the inner self is transformed. But they do not produce such a transformation. (Pg 320, Para 5)
把这些当成目标，不当加重灵魂的负担，也很难使信徒更像耶稣基督！
Thus these four emphases are good in their place, and even necessary when rightly understood. But when taken as primary objectives, they only burden souls and make significant Christlikeness extremely difficult, if not impossible. With respect to these four emphases, we need to say loudly and repeatedly, to everyone concerned, “You cannot build your house on the rock in this way.” (Pg 321, Para 1)
3. 成为“耶稣的门徒”的目标 “是” ：
i。一，引领学徒深爱天父 和 二，从自发性回应的旧习惯里得自由
a. Bring apprentices to love God appropriately
The first objective is to bring apprentices to the point where they dearly love and constantly delight in that “heavenly Father” made real to earth in Jesus and are quite certain that there is no “catch,” no limit, to the goodness of his intentions or to his power to carry them out. (Pg 321, Para 2)
b. Free them from pattern enslavement
The second primary objective of a curriculum for Christlikeness is to remove our automatic responses against the kingdom of God, to free the apprentices of domination, of “enslavement” (John 8:34; Rom. 6:6), to their old habitual patterns of thought, feeling, and action. (Pg 322, Para 1)
ii。这两个目标必须是同时进行的。
these two “primary objectives” of the curriculum are not to be pursued separately but interactively. We do not first bring apprentices to love God appropriately and then free them from pattern enslavement. Nor do we do it the other way around. (Pg 322, Para 5)
4. 引领学徒深爱天父 First Primary Objective
i。这个过程是出自门徒本身的决定，不能强迫
Emily Dickinson, “the soul selects her own society, then shuts the door. —Though we act, and as intelligently and responsibly as possible, we are always in the position of asking: asking them, asking God, and responding to their responses. (Pg 323, Para 3)
ii。 从人的心思开始 Turning the Mind Toward God
Thus a part of the call of God to us has always been to think. Indeed the call of Jesus to “repent” is nothing but a call to think about how we have been thinking. And when we come to the task of developing disciples into the fullness of Christ, we must be very clear that one main part, and by far the most fundamental, is to form the insights and habits of the student’s mind so that it stays directed toward God. When this is adequately done, a full heart of love will go out toward God, and joy and obedience will flood the life. (Pg 325, Para 3)
iii。了解人性的操作，思想意志决定一个人的行为。
To illustrate from lesser things, if I do not want to keep a promise or contract, I will choose to dwell on how to avoid keeping it, not on how to keep it. This is an observable fact. And if I dwell on how to keep it, I pretty certainly will keep it, as far as matters truly are in my control. That is how human personality is organized, and how it is organized must always be kept in mind as we train disciples. （Pg 326, Para 1)
iv。知性层⾯上必须清楚的三个领域 thing that we want to fill our minds with
Knowing and Love God through his creation 神的创造
“God the Father almighty, maker of heaven and earth” must be made present to their minds in such a way that they can see his magnificent beauty and their love can be strongly and constantly drawn to him. (Pg 327, Para 5)
－任何一种神学的考验就是它能不能让人更爱神 Theology Tested by the Love of God
The acid test for any theology is this: Is the God presented one that can be loved, heart, soul, mind, and strength? If the thoughtful, honest answer is; “Not really,” then we need to look elsewhere or deeper. (Pg. 329, Para 5)
－帮助信徒从创造里看到神的爱和心意
work of presenting the lovely God through his creation is basic pastoral work, and it is the work of a friend or neighbor. The technical scholars can assist, but the work required can be done by any teacher who will simply decide to do it (Pg. 331, Para 3)
to help disciples toward intelligent assurance that this universe really is God’s world is to advance them greatly toward “loving the Lord their God with all their heart, soul, mind and strength” (Pg 332, Para 1)
b. Knowing and love God through his public acts on the scene of human history 耶稣基督道成肉身
－ 帮助信徒从耶稣基督身上看到神的美善
Accordingly, we bring the heart-wrenching goodness of God, his incomprehensible graciousness and generosity, before the mind of disciples by helping them to see and understand the person of Jesus. (Pg 334，Para 2)
－高举基督
The key, then, to loving God is to see Jesus, to hold him before the mind with as much fullness and clarity as possible. It is to adore him. For purposes of training disciples, we should divide this into four main aspects.
a. We teach his beauty, truth and power
b. We teach the way he went to execution
c. We teach the reality of Jesus risen
d. We tech the Jesus who is the master of the created universe and of human history
c. Knowing and love God through individual experiences of him 从生活点滴经历神
－帮助他们从神的角度看自己生命、经历和艰难时刻的美善
In order for disciples to be brought into a full and joyous love of God, they must see their very own life within the framework of unqualified goodness. (Pg 337, Para 2)
－ 从神的角度来看我们与他人之间关系的美善
Most of our doubts about the goodness of our life concern very specific matters: our parents and family, our body, our marriage and children (or lack thereof), our opportunities in life, our work and calling (which are not the same thing), and our job. (Pg 338, Para 5)
There is no “you” apart from your actual life. You are not separate from your life, and in that life you must find the goodness of God. Otherwise, you will not believe that he has done well by you, and you will not truly be at peace with him. (Pg 341, Para 1)
5. 从自发性回应的旧习惯里得自由 Second Primary Objective
i。 破除肉体的罪和坏习惯的枷锁
the breaking of the power of patterns of wrongdoing and evil that govern our lives because of our long habituation to a world alienated from God. We must learn to recognize these habitual patterns for what they are and escape from their grasp. Frankly, there are many people who believe that this simply cannot be done. (Pg 341, Para 4-5)
iii。许多时候，我们要对付的就是一些微不足道和我们未经察觉的思维、感觉和习性
nothing has power to tempt me or move me to wrong action that I have not given power by what I permit to be in me. And the most spiritually dangerous things in me are the little habits of thought, feeling, and action that I regard as “normal” because “everyone is like that” and it is “only human.” (Pg 345, Para 5)
iii。胜过这些罪是可能的，我们可以与神一起去对付这些习惯
But the really good news here is that the power of habit can be broken. Habits can be changed. And God will help us to change them—though he will not do it for us—because he has a vital interest in who we become. (Pg 345, Para 4)
iv。胜过这些罪，我们需要知道／体验的三个⾯向 The Threefold Dynamic
a. 属灵生命成长的“黄金三角形” The “Golden Triangle” of Spiritual Growth
This image is designed to suggest the correlation in practical life of the factors that can certainly lead to the transformation of the inner self into Christlikeness. The intervention of the Holy Spirit is placed at the apex of the triangle to indicate its primacy in the entire process. The trials of daily life and our activities specially planned for transformation are placed at the bottom to indicate that where the transformation is actually carried out is in our real life, where we dwell with God and our neighbors.
－圣灵的工作需要我们的配合和回应。
But reliance upon what the Spirit does to us or in us, as indispensable as it truly is, will not by itself transform character in its depths. The action of the Spirit must be accompanied by our response, which, as we have seen, cannot be carried out by anyone other than ourselves. (Pg 348, Para 5)
v。属灵操练(Spiritual Discipline) 是要我们换上一个新的心
Planned Discipline to put on a New Heart (Pg 347, Para 1)
Our plan for a life of growth in the life of the kingdom of God must be structured around disciplines for the spiritual life. (Pg 352, Para 5)
vi。 耶稣的榜样，我们与耶稣基督学习属灵操练。
we also notice what he did, and we do that too. We notice, for example, that he spent extended times in solitude 独处 and silence静默, and we enter solitude and silence with him. We note what a thorough student of the scriptures he was, and we follow him, the Living Word, into the depths of the written word. We notice how he used worship and prayer, how he served those around him, and so forth. (Pg 352, Para 2)
vii。属灵操练的目的，训练我们活在神的国度里
spiritual disciplines. That is, they are disciplines designed to help us be active and effective in the spiritual realm of our own heart, now spiritually alive by grace, in relation to God and his kingdom. They are designed to help us withdraw from
total dependence on the merely human or natural (and in that precise sense to mortify the “flesh,” kill it off, let it die) and to depend also on the ultimate reality, which is God and his kingdom. (Pg 353, Para 3)
viii。作者特别强调这四个的属灵操练，因为这是最根本和我们最需要的 :独处、静默、研读和敬拜。
They must form a part of the foundation of our whole-life plan for growth as apprentices of Jesus. These are, on the side of abstinence, solitude and silence and, on the side of positive engagement, study and worship. (Pg 357 - Para 2-3)
－你可以在书里的Pg. 357-363 (中文556-572页），特别花些时间来读，你会得到许多很实际的建议，可以去操练。
6. 成为耶稣的门徒的5个阶段
1. 信靠并依赖耶稣 confidence in and reliance upon Jesus
2. 渴望做他的门徒 desire to be his apprentice
3. 顺服 obedience
4. ⼼与灵的内在全然的转化 pervasive inner transformation of the heart and soul
5. 有做出国度事⼯的能⼒ power to work the works of the kingdom
i。你的计划和今天开始会采取什么行动 ？
one of the most important things for us to see and accept is that, once confidence in Jesus lives in us, we must be intelligently active in stages or dimensions 2 through 5. We do this by unrelenting study under Jesus, and in particular by following him into his practices and adapting them to form an effective framework of spiritual disciplines around which our whole life can be structured…. Each of us must ask ourselves how are we doing it. What, precisely, is our plan? And as teachers of disciples, we must lead everyone we teach into developing his or her own plan. (Pg 369, Para 2)
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