信主久了，我以为自己已经拥有和明白福音的信息，所以信仰的唯一表达就是服事主，完成他的大使命。 无可否认，这是出于好的动机和行动。 可是逐渐的，我只单单从功能性的角度去思考信仰，比如说，每当我想到教会，门徒和职场事工时，我所可以与这些词汇连接的都是功能性的问题和思维：教会如何增长？ 门徒如何倍增？ 职场事工怎么做？… 而忽略了更基础的问题，就是神对教会的心意是什么？ 什么是在这时代里成为耶稣门徒的意义？耶稣的教导与职场的关系？ 我自己的品格和生命的素质等的问题。 The Divine Conspiracy 的前言里提醒了我 ： “那些自认已经了解他（耶稣）的人。坦白说，他们这种自以为是的熟悉，只会使自己与他更疏远，而疏远引发藐视，藐视又造成深刻的无知。“ “Among those who believe they already understand him (Jesus). In this case, quite frankly, presumed familiarity has led to unfamiliarity, unfamiliarity has led to contempt, and contempt has lead to profound ignorance”
Failure to understand Jesus and his words as “reality” and vital information about life that explains why, today, we do not routinely teach those who profess allegiance to him how to do what he said was best. We lead them to profess allegiance to him, or we expect them to and leave them there, devoting our remaining efforts to “attracting” them to this or that (Pg. XIV, Para. 4)
－ 作者在另一本书（Knowing Christ Today) 提到真知识时，做了以下的区分。对这区分有所认识，帮助我们更能明白作者在这本书里这么关注”真实“ Real (& Reality) 的问题 （基督徒对信仰的观念很多时候停留在“叙述的知识”）。
知识的分别 ：
”相识的知识“ Knowledge of Acquaintance (第一手的知识）
和 ”叙述的知识“ Knowledge of Description （第二手的知识）
例子 ：
相识的知识 ：母亲与孩子的关系，神与我们的关系
叙述的知识：学生在考试时写下的标准答案 （他可以不完全认同他所写的）
iii。注意 ”观念“ (Ideas & concepts) 对于我们的影响
Any significant change can come only by breaking the stronghold of the “ideas and concepts” that automatically shunt aside Jesus… when questions of concrete mastery of our life arise. （Pg. XV, Para. 2)
It is my hope with this book to provide an understanding of the gospel that will open the way for the people of Christ actually to do - do once again, for they have done it in the past - what their acknowledged Maestro said to do. （Pg. XV, Para. 5)
现在就透过耶稣，得以进入天国的生活，学习成为基督的门徒，这就是福音的关键信息。
This ..book, then, presents discipleship to Jesus as the very heart of the gospel. The really good news for humanity is the Jesus is now taking students in the master class of life. The eternal life that begins with confidence in Jesus is a life in his present kingdom, now on earth and available to all. So the message of and about his is specifically a gospel for our life now, not just for dying. It is about living now as his apprentice in kingdom living, not just as a consumer of his merits. (Pg. XVII, Para. 6) 下载前言
－一个失去了道德知识的时代。 200-300年来，我们都被人文世俗主义 （secular humanism is an idea movement) 的意识形态运动所影响。 观念思想是一种力量，左右支配着大众和人类文化的演进。
The power of mere ideas is a matter about which intellectuals commonly deceive themselves and intentionally or not also mislead the public. The constantly take in hand the most powerful factors in human life, ideas and most importantly, ideas about what is good and right. And now they handle and live them thoroughly pervades our world in its every aspect. (Pg. 6, Para. 2)
i。书本里使用的例子：
－ Robert Coles 在“ The Chronicle of Higher Education” 的报告，关于他的一位女性学生的遭遇。
－ 苏联哲学家的故事 Leo Tolstory’s Journey
ii. 无神论的纪录片 ：
－ Carl Sagan - Cosmos Series (以科学的名义来传讲无神论的人文世俗主义思想）
（Carl Sagan 和 Stephan Hawkins 都相信外星人才是人类的救星)
－The Glorious Accident (无神论的科学家现身说法）
关于意识形态的纪录片：
以下是我个人特别的推荐， 书里没有提到，但是却可以加强你的理解；
The Century of Self - BBC 2002 的纪录片 (我们可以看到纯学术的“观念思想”怎样演变成支配大众生活的幕后力量。 这记录片，揭开心理学的观念思想，配合有意图的群众操控技术 （Public Relations) ，透过大企业和政治的推手，如何在第二世界大战后，改变了全球的文化 ; 新纪元运动和消费主义成为了我们今日的主流文化。）
What is truly profound is thought to be stupid and trivial, or worse, boring, while what is actually stupid and trivial is thought to be profound. That is what it means to fly upside down. （Pg. 10, Para. 3) - That is Absurdity (laughable)
Jesus’s enduring relevance is based on his historically proven ability to speak to, to heal and empower the individual human condition. He matters because of what he brought and what he still brings to ordinary human beings, living their ordinary lives and coping daily with their surroundings. He promises wholeness for their lives. In sharing our weakness he gives us strength and imparts through his companionship a life that has the quality of eternity. He comes where we are, and he brings us the life we hunger for… they are flying right-side up, in a world that makes sense. (Pg. 13, Para. 3,4)
ii. 耶稣那时代的听众们近乎疯狂的回应,让我们不能不去思考和认真看待耶稣到底讲了什么。
我们要好好的来明白，耶稣讲这句话的含义：
Repent, for the kingdom of the heavens is at hand (Matthew 3:2, 4:17, 10:7) .
天国近了，你们应当悔改.
… Jesus’ hearers understood the invitation to base their own lives on the rule of God “at hand”. Of course they had no general understanding of what was involved, but they knew Jesus meant that he was acting with God and God with him, that God’s rule was effectively present though him. (Pg. 19, Para. 5)
iii. 什么是天国 ？对国度的理解
a. 我们每个人都有个国度 - 要了解天国，先要知道我们自己也有个“国度”。
To gain deeper understanding of our eternal kind of life in God’s present kingdom, we must be sure to understand what a kingdom is. Every last one of us has a “Kingdom”… a realm that is uniquely our own, where our choice determines what happens. Here is a truth that reaches into the deepest part of what it is to be a person… John Calvin remarked rather balefully, “Everyone flatters himself and carries a kingdom in his breast.” He understood this to mean that “there is nobody who does not imagine that he is really better than the others.” … we presume to rule others - in opinion and word, if not in deed. (Pg. 21, Para.3&4)
Our “Kingdom” is simply the range of our effective will.
Apart from harmony under God, our nature imposed objectives go awry. The social and individual chaos of human desires sees to it. Much of our time and energy is spent trying to dominate others or escape domination by them, from “office politics” to tribal warfare to international relations on a global scale. In the biblical account of our fall from God… ( Pg. 23, Para. 4)
b. 神的国度 （天国） - 神的意志（旨意）所涵盖的领域
God’s own “Kingdom” or “rule”, is the range of his effective will, where what he wants done is done. The person of God himself and the action of his will are the organising principles of his kingdom, but everything that obeys those principles, whether by nature or by choice, is within his kingdom. (Pg. 25, Para.4)
天国是透过耶稣基督而进入的
“The Kingdom was an Old Testament phrase which served to enclose what he (Jesus) brought in himself… The Gospel of the kingdom was Christ in essence; Christ was the Gospel of the Kingdom in power … He was the truth of his own greatest Gospel. It is wherever he is. To have him is to ensure it” (Pg. 402, Ch. 1 notes no. 12)
c. 我与神同国, 永恒的进驻 － 神要我们与祂同国，与祂同工，我们在祂里面，祂在我们里面。
神要我们与祂同国，和同工
However unlikely it may seem from our current viewpoint, God equipped us fro this task by framing our nature to function in a conscious, personal relationship of interactive responsibility with him. We are meant to exercise our “rule” only in union with God, as he acts with us. He intended to be our constant companion or coworker in the creative enterprise of life on earth. That is what his love for us means in practical terms. (Pg 22. Para. 5)
透过耶稣，神改变我们的“国度”－ 我们的意志／心／灵，生命，和心意。
C.S. Lewis writes, our faith is not a matter of our hearing what Christ said long ago and “trying to carry it out”. Rather, “The real Son of God is at your side. He is beginning to turn you into the same kind of thing as Himself. He is beginning, so to speak, to “inject” His kind of life and thought, His Zoe (Life), into you; beginning to turn the tin soldier into a live man. The part of you that does not like it is the part that is still tin. “ (Pg. 20, Para. 6)
与神同国，我们的能力和所能完成的是无法想象的
God equipped us for this task (Creation Covenant) by framing our nature to function in a conscious, personal relationship of interactive responsibility with him. We are meant to exercise our “rule” only in union with God, as he acts with us. He intended to be our constant companion or coworker in the creative enterprise of life on earth… Now, what we can do by our unassisted strength is very small. What we can do acting with mechanical, electrical, or atomic power is much greater. Often what can be accomplished is so great that it is hard to believe or imagine without some experience of it. But what we can do with these means is still very small compared to what we could do acting in union with God himself… (Pg. 22, 23. Para. 5-6)
d. 其他的国度
无论如何，神允许一些领域，不直接在祂意志管辖之下 －人的国度，社会和政治的领域等
Accordingly, the kingdom of God is not essentially a social or political reality at all. Indeed, the social and political realm, along with the individual heart, is the only place in all the creation where the kingdom of God, or his effective will, is currently permitted to be absent. (Pg. 25, Para. 6)
Sometimes the places where God’s effective or actual rule is not yet carried out, and his will is not yet done, lie within the lives and little kingdoms of those who truly have been invaded by the eternal kind of life itself - those who really do belong to Christ because his life is already present and growing within them. (Pg. 30. Para. 2)
e. 经历我与神同国的例子
- Frank Laubach 如何操练每时每刻与神同国，意识神的同在。
iv. 天国“近了”，现在就“随手可得” 。 The Kingdom is now “at Hand”。。
过去只能透过先知和律法进入的天国，现在透过耶稣基督已经是随手可得的了 (New accessibility through Jesus)
God did not start to bring his kingdom, the “kingdom of the heavens” as Jesus often called it, into existence through Jesus’ presence on earth. All too frequently it is suggested that he did. But Jesus’ own gospel of the kingdom was not that the kingdom was about to come, or had recently come, into existence. If we attend to what he actually said, it becomes clear that his gospel concerned only the new accessibility of the kingdom to humanity through himself. (Pg. 26, Para. 2)
天国不是一个时刻或一个经历 （It is not a specific event）它是一个委身进入关系的旅程
New Testament passages make plain that this kingdom is not something to be “accepted” now and enjoyed later, but something to be entered now (Matt. 5:20, 18:3; John 3:3,5). It is something that already has flesh-and-blood citizens (John 18:36:36; Phil. 3:20)… (Pg. 28. Para. 3)
例子：
Electricity is “at Hand” 电源已经近了，是随手可得的。 电源如何改变了进入它“国度”的人，天国对于我们的果效也可以这样做类比。
根据Gallup survey 和Barna Group 的调查结果，发现自称重生得救的基督徒的行为和犯错的数据，是与非基督徒没有分别（Pg. 39, Para 5) 。 有趣的是一些基督教界的领袖却否定这个发现，有如 Ps John Piper 说这些都不是重生得救的基督徒，这数据只能证明教会里有许多还没有重生得救的挂名基督徒 ( 他在《Finally Alive》提到) 。 无论哪一个说法是对的，都令人苦恼，今天的基督教出了什么问题，为什么没能改变人的心和品行。
But now let us try out a subversive thought. Suppose our failures occur, not in spite of what we are doing, but precisely because of it.（Pg 40, Para 4）。
“A leading American pastor laments, “Why is today’s church so weak? Why are we able to claim many conversions and enroll many church members but have less and less impact on our culture? Why are Christians indistinguishable from the world?” Should we not at least consider the possibility that this poor result is not in spite of what we teach and how we teach, but precisely because of it? Might that not lead to our discerning why the power of Jesus and his gospel has been cut off from ordinary human existence, leaving it adrift from the flow of his eternal kind of life? （Pg 40，Para 6-7)
问题的根源很可能是在我们所传递的“信息”里。
i. 被简化成了，Bar-Code Faith 条形码 信仰
“justification,” the forgiveness of sins, involves no change at all in the heart or personality of the one forgiven. It is, he insisted, something entirely external to you, located wholly in God himself. His intent was to emphasize the familiar Protestant point that salvation is by God’s grace only and is totally independent of what we may do. But what he in fact said was that being a Christian has nothing to do with the kind of person you are. The implications of this teaching are stunning. （Pg 36, Para 6 - Pg 37, Para 1)
The real question, I think, is whether God would establish a bar code type of arrangement at all. It is we who are in danger: in danger of missing the fullness of life offered to us. (Pg. 38, Para 3)
ii. 救赎论的一些背景 ： 从马丁路德，约翰加尔文到卫斯理约翰的神学里，全备的救赎论(Soteriology) 是可以归纳成以下的过程：重生 (Regeneration), 称义 (Justificaiton), 成圣 (Sanctification) 和荣耀 (Glorification). (更多这方面的内容，可以看，作者在Wheaton College 的演讲）。今天我们比较少听到这方面的教导。
基督的救赎是关乎我们全人，基督徒的生命和生活，不只是单单对罪性（不管是个人，还是社会的）的反应。 作者辩论说今日的基督教界，不管是保守派，还是自由派，都把福音变成是对罪性的管理 Gospels of Sin Management.
2. Gospels of Sin Management 福音变成了对罪性的管理 : -
History has brought us to the point where the Christian message is thought to be essentially concerned only with how to deal with sin: with wrongdoing or wrong-being and its effects. Life, our actual existence, is not included in what is now presented as the heart of the Christian message, or it is included only marginally. That is where we find ourselves today.
Once we understand the disconnection between the current message and ordinary life, the failures just noted at least make a certain sense. They should be expected. When we examine the broad spectrum of Christian proclamation and practice, “we see that the only thing made essential on the right wing of theology is forgiveness of the individual’s sins. On the left it is removal of social or structural evils. “The current gospel then becomes a “gospel of sin management.” Transformation of life and character is no part of the redemptive message. Moment-to-moment human reality in its depths is not the arena of faith and eternal living. (Pg 41, Para 2-3)
i. 保守派 Gospel on the right （Pg 42 - 50）－ 对个人的罪性的处理
ii. 自由派 Gospel on the left （Pg 50 - 55）－ 对社会结构性的罪恶的处理
iii. 作者认为他们双方的不足和忽略
What right and left have in common is that neither group lays down a coherent framework of knowledge and practical direction adequate to personal transformation toward the abundance and obedience emphasized in the New Testament, with a corresponding redemption of ordinary life. What is taught as the essential message about Jesus has no natural connection to entering a life of discipleship to him. (Pg 41, Para 6 - Pg 42，Para 1)
3. 找回我们生命的大老师： 耶稣
Right at the heart of this alienation lies the absence of Jesus the teacher from our lives. Strangely, we seem prepared to learn how to live from almost anyone but him. (Pg 55, Para 4)
The disappearance of Jesus as teacher explains why today in Christian churches—of whatever leaning—little effort is made to teach people to do what he did and taught. Once again, it is a natural consequence of our basic message. (Pg 57, Para 2)
i. 讲台信息 Centrality of the Pulpit
It is largely caused and sustained by the basic message that we constantly hear from Christian pulpits. We are flooded with what I have called “gospels of sin management,” in one form or another, while Jesus’ invitation to eternal life now—right in the midst of work, business, and profession—remains for the most part ignored and unspoken. （Pg 57, Para 5) (爱心提醒：千万不要开始批判你教会的讲员，先从自己的观念改变开始。)
Does what we have discussed in this chapter not make it clear that serious difficulties currently bar people of good intent from an effectual understanding of Jesus’ gospel for life and discipleship in his kingdom? We must now try to identify and remove these difficulties. If we cannot remove them, no gospel we bring can have a natural tendency to lead onward into a life of discipleship to Jesus and to personal fulfilment in the kingdom of the heavens. (Pg 59, Para 6) 下载单元二
a. 耶稣基督的教导和事工，是建基于一个天父所充满的属灵世界里。 活在“天国”里，就必须接受和活在这个天父的属灵世界里。
In any case, we can say with even greater certainty that, if we go with the currents of modernity, we shall never make sense of Jesus’ gospel for life and discipleship. Quite simply, -> his work and teaching, as well as the main path of historical Christianity that sprang from him, is essentially based upon the substantial reality of the spirit and of the spiritual world. <- They cannot be separated from it. At this point in our history we have had enough experience at attempting that separation for any candid and informed person to know it cannot be done. （Pg 93, Para. 6 to Pg. 94, Para. 1)
b. 我们必须学习超越和摆脱影响我们的“人文世俗主义“思维。我们要有超越这物质世界的透视，具体和认真的与耶稣学习活在这属灵的真实世界里。
We are all products of this modern thought system. (Pg 65, para 4)
c. 拥有耶稣基督的属灵眼光，我们能真正体会到神的美丽和美好。（beautiful and good)。得享内在的平安、不在惧怕。
Jesus, by contrast, brings us into a world without fear. (Pg. 84, Para. 1)
1. 神国度的基础：
i. 拥有耶稣基督的眼光来看这个世界和现今的生活
Jesus’ good news about the kingdom can be an effective guide for our lives only if we share his view of the world in which we live. To his eyes this is a God-bathed and God-permeated world. It is a world filled with a glorious reality, where every component is within the range of God’s direct knowledge and control—though he obviously permits some of it, for good reasons, to be for a while otherwise than as he wishes. It is a world that is inconceivably beautiful and good because of God and because God is always in it. It is a world in which God is continually at play and over which he constantly rejoices. Until our thoughts of God have found every visible thing and event glorious with his presence, the word of Jesus has not yet fully seized us.(Pg. 61, Para. 1)
ii. 耶稣基督眼里的天父，美丽和美好（beautiful & good) 的上帝
It is a great and important task to come to terms with what we really think when we think of God. Most hindrances to the faith of Christ actually lie, I believe, in this part of our minds and souls. If he cannot help us with understanding God’s life, he cannot help us at all to that salvation/life that is by faith. But of course he can and he does. We should, to begin with, think that God leads a very interesting life, and that He is full of joy. Undoubtedly he is the most joyous being in the universe. (Pg. 62, Para. 4-5)
a. 喜乐的耶稣
One cannot think of God in such ways while confronting Jesus’ declaration “He that has seen me has seen the Father.” One of the most outstanding features of Jesus’ personality was precisely an abundance of joy. This he left as an inheritance to his students, “that their joy might be full” (John 15:11). (Pg. 64, Para. 4)
b. 寻找文字来表达和思考这位伟大的上帝 （这些语文和文字，对于活在现代的我们是多么的陌生和罕见） ：
It is, frankly, hard today to think adequately of God—or perhaps to think of him at all. Our intellectual history works against it, and we certainly do not get much training for it. Frankly, our daily experience, under pressure from many quarters, constantly keeps us from thoughtful living and “dumbs us down,” in many ways—especially theologically. (Pg 64, Para 6)
To trust in God, we need a rich and accurate way of thinking and speaking about him to guide and support our life vision and our will. Such is present in the biblical language, of course, and it continued to be carefully crafted in the works of Christian writers well into the twentieth century. (Pg. 65, Para. 1)
iii. 耶稣基督眼里的世界和人类所居住的环境／空间 （一个安全的世界）
With this magnificent God positioned among us, Jesus brings the assurance that our universe is a perfectly safe place for us to be (Pg 66, Para 4)
This bold and slyly humorous assurance about all the basic elements of our existence—food and drink and clothing and other needs of life—can only be supported on a clear-eyed vision that a totally good and competent God is right here with us to look after us. And his presence is precisely what the word heaven or, more accurately, the heavens in plural, conveys in the biblical record as well as through much of Christian history. (Pg 67 Para 5)
a. 神如何介入我们间中和环绕我们身体的空气里。
作者从旧约：亚伯拉罕、雅各、摩西，和新约：耶稣，彼得的经历为例子，强调神临在的真实性。
All of these gave the early church the strongest possible impression of the reality and immediate presence of the kingdom of Christ. It is necessary to emphasize that the events in question were real events and that they provide the basis for a biblical and practical understanding of how God is really in our world. But we may have seen too
many “special effects” from television and Hollywood, where appearances with no corresponding reality are produced. Many of our day no longer have the ability to read the Bible or historic Christian events realistically, as if they really happened as described. (Pg. 70, Para. 2)
b. “天” (Heaven) 是什么意思。
接着，作者谈论“天”的定义，并指出New American Standard 的使徒行传 11:5-9 里把“天上”错误的翻译成“Sky” 天空， “Air”空气和“Heaven”天上／天堂。 其实，它们都是同一个字，却被翻译成三个不同的意思。 作者认为这里的“天”是指神临在我们中间，包含了所有的空间；天空＋空气＋天上。 神是确确实实的临在我们中间。
对“天”有这样的认识后，我们才能区别“天国” Kingdom of the heavens” 和“神的国” Kingdom of God 的不同。 许多学者认为这两个词汇是没有分别的，作者认为分别就在于“天”heaven 字的丰富含义。 马太特别选用“天国”这个词，是有其用意；表明了神真实的临在在这个物质的世界／空间里。
Matthew, the quintessentially Judaic Gospel, as a matter of course utilizes the phrase the kingdom of the heavens to describe God’s rule, or “kingdom.” It captures that rich heritage of the Jewish experience of the nearness of God that is so largely lost to the contemporary mind. (Pg 73, para 3)
c. 天国和神的国，相同和不同之处 Kingdom of heavens Vs Kingdom of God :-
The two phrases in question refer to the same reality in some contexts, but they always refer to it in different ways and communicate importantly different things about it. The very fact that heaven could be used loosely to refer to God at all is deeply instructive of how God relates to us, once you realize what “the heavens” are. It tells us exactly where God is in relation to the human world. On the other hand, omission of these meanings by speaking only of the kingdom of God creates a vacuum that makes it easy to misunderstand Jesus and his teachings. The problem is made much worse by how we are taught to think of space today (Pg. 73, Para 6 to Pg. 74, Para 1)
d. 神与空间的关系 Space inhabited by God (Pg. 74, Para. 2 to Pg. 76, Para. 5)
神与空间的关系 ： He occupies and overflows it but cannot be localised in it.
人的意识和灵，与身体的关系也是如此：I（My spirit & consciousness）occupy my body and its proximate space, but I am not localisable in it. (这一点已经有科学上的证实，我们的意识是独立于我们的脑，可参考《irreducible mind ：toward a psychology for the 21st century》）
- I am a spiritual being who currently has a physical body. I occupy my body and its environs by my consciousness of it and by my capacity to will and to act with and through it. I occupy my body and its proximate space, but I am not localizable in it or around it (Pg 75, Para 3)
- Now, roughly speaking, God relates to space as we do to our body. He occupies and overflows it but cannot be localized in it. Every point in it is accessible to his consciousness and will, and his manifest presence can be focused in any location as he sees fit (Pg 76, Para 4)
e. 临在的神要我们寻见祂 God Wants to be seen, he wants us to seek him
－No doubt God wants us to see him. That is a part of his nature as outpouring love. Love always wants to be known. Thus he seeks for those who could safely and rightly worship him. (Pg 76, Para 6)
－ The heavens progressively open to us as our character and understanding are increasingly attuned to the realities of God’s rule from the heavens. (Pg 77, Para 6)
iv. 认识灵－属灵事实，所有东西是看的见和看不见的
All things visible and invisible - Spiritual Reality ..
We pull all these thoughts together by saying that “spirit is unbodily personal power”. It is primarily a substance, and it is above all God, who is both spirit and substance. (Pg 81, Para 6) 灵是有位格的能力，却是没有身体（不是物质）的。
To understand spirit as “substance” is of the utmost importance in our current world, which is so largely devoted to the ultimacy of matter. It means that spirit is something that exists in its own right—to some degree in the human case, and absolutely so with God. Thoughts, feelings, willings, and their developments are so many dimensions of this spiritual substance, which exercises a power that is outside the physical. Space is occupied by it, and it may manifest itself there as it chooses. This is how Jesus sees our world. It is part of his gospel. (Pg。 82, Para 1)
This is how the call to spirituality comes to us. We ought to be spiritual in every aspect of our lives because our world is the spiritual one. It is what we are suited to. Thus Paul, from his profound grasp of human existence, counsels us, “To fill your mind with the visible, the ‘flesh,’ is death, but to fill your mind with the spirit is life and peace” (Rom.
8:6). As we increasingly integrate our life into the spiritual world of God, our life increasingly takes on the substance of the eternal. We are destined for a time when our life will be entirely sustained from spiritual realities and no longer dependent in any way upon the physical (Pg. 82, Para. 3-4)
v. 有关死亡的课题（认知这个天父世界是安全、平安的，就必须探讨死亡）
After death, we retained our consciousness 死了后，我们的意识还是继续存有的:
Consciousness continues while we are asleep, and likewise when we “sleep in Jesus” (1 Thess. 4:14; Acts 7:60). The difference is simply a matter of what we are conscious of. In fact, at “physical” death we become conscious and enjoy a richness of experience we have never known before (Pg. 87, Para. 2)
对于死亡和进入死亡的过程拥有正确观念，帮助我们不在惧怕死亡。
How then are we to think about the transition? Failure to have a way of thinking about it is one of the things that continues to make it dreadful even to those who have every confidence in Jesus. The unimaginable is naturally frightening to us. (Pg. 87, Para. 4)
Death = It will be our birthday into God’s full world.
这种死亡观念, 我个人认为比较符合圣经的教导。魏德乐在临死前与他的学生一同构思了这本书，探讨死亡和死后去天堂的概念《Preparing for Heaven》2015出版 － Dallas willard and Gary Black Jr.
这是他学生Dr. Gary 在讲解本书的内容，很值得听一听 ：
vi. 耶稣基督的世界观与世俗世界观的冲突。 The conflict of Jesus worldview with secular worldview ：
According to the wisdom of Jesus, then, every event takes on a different reality and meaning, depending on whether it is seen only in the context of the visible or also in the context of God’s full world, where we all as a matter of fact live. Everything he taught presupposes this, and to be his students we must understand and accept it (Pg 88, Para 2)
a. 只有在耶稣基督里我们找到得救和盼望。
This structure indicates that humanity is routinely flying upside down, and at the same time it provides a message of hope for everyone who counts on God’s order, no matter his or her circumstance. There are none in the humanly “down” position so low that they cannot be lifted up by entering God’s order, and none in the humanly “up” position so high that they can disregard God’s point of view on their lives. (Pg 89, Para 2)
b. 人文世俗主义和观念，今天如何的泛滥地渗透在我们的生活和各行各业里。
It is not hard to see the concrete and oppressive form that the flight from God takes today. There is, for example, no field of expertise in human affairs where interaction with God is a part of the subject matter or practice that must be mastered in order to be judged competent. This is true of chemistry and public administration, but it is also true of education, nursing, police work, and often, astonishingly, Christian ministry itself. It is true of marriage and parenting. Just observe how people are taught and certified or judged competent in any of these fields, and you will be staring the flight from God straight in the face. All of us live in such a world, for we live by our competencies. Our souls are, accordingly, soaked with secularity. In any context in which people are supposed to be smart and informed, even the most thoughtful and devout Christian will find it hard to make a convincing presentation of the relevance of God and his spiritual world to “real
life. (Pg 90 Para. 6 to Pg 91 Para. 1)
vii. 基督徒对“人文世俗世界观”的回应： 基督徒如何看待耶稣基督，重新对耶稣基督拥有十足的信心。 Back to how you view Jesus, How conference are you with Jesus ：
Our commitment to Jesus can stand on no other foundation than a recognition that he is the one who knows the truth about our lives and our universe. It is not possible to trust Jesus, or anyone else, in matters where we do not believe him to be competent. We cannot pray for his help and rely on his collaboration in dealing with real-life matters we
suspect might defeat his knowledge or abilities. And can we seriously imagine that Jesus could be Lord if he were not smart? ( Pg. 94, Para. 2)
a. 对于耶稣的教导和智慧的信心，就是基督徒的激进性
This confidence in his intellectual greatness is the basis of the radicalism of Christ-following in relation to the human order (Pg. 94, Para. 6)
He is not just nice, he is brilliant. He is the smartest man who ever lived. He is now supervising the entire course of world history (Rev. 1:5) while simultaneously preparing the rest of the universe for our future role in it (John 14:2). He always has the best information on everything and certainly also on the things that matter most in human life. Let us now hear his teachings on who has the good life, on who is among the truly blessed. (Pg 95, Para. 7)
（第三个问题：如何成为一位义人 ？ How does one become an authentically good person ? 我们会在第五和接下来的单元去探讨）
1. 我们可以如何了解登山宝训的“八福”
a. 耶稣基督的教导和思路是一致性的，“八福”的教导是他用来持续说明“天国近了”的真理；天国是透过耶稣基督是随手可得的。
since great teachers and leaders always have a coherent message that they develop in an orderly way, we should assume that his teaching in the Beatitudes is a clarification or development of his primary theme in this talk and in his life: “the availability of the kingdom of the heavens.” (Pg. 99, Para. 4)
Jesus teaches contextually and concretely, from the immediate surroundings, if possible, or at least from events of ordinary life (Pg 107, Para 1)
ii。他挑战我们普遍接受，而又有错误的假设和思想 ：
But his use of concreteness in teaching takes yet another form, one absolutely necessary for our understanding of the Beatitudes. This use is found where he corrects a general assumption or practice thought to govern the situation at hand. (Pg 107, Para 6)
c. 八福里提到的处境和状况不是蒙福的条件。 耶稣基督自己才是八福的重点。
What the distinction thus drawn continues to miss, I fear, is that in Jesus’ Beatitudes the blessing, whether concerning wisdom or future deliverance, comes not because of the condition cited but precisely in spite of it. Although a certain balancing out of things is not foreign to Jesus’ mind (Luke 16:25), being poor, in spiritual or earthly goods, being miserable, persecuted, and so on, is never taken by him or other New Testament writers as the cause or basis of blessedness in the kingdom. (Note 4 : Page 408 Para 5 )
i。因为八福里形容的状况，不是进入天国的条件或资格清单。
If Jesus’ aim here is to tell us how to qualify for kingdom life, must we not believe he gave us a complete list? If that were his aim, would he have failed to mention other possible ways of attaining the kingdom? (Pg. 104, Para 2)
ii. 耶稣基督才是八福的关键，不是我们的状况。
“Beatitudes” must not be regarded as the reward of the spiritual states with which they are respectively connected, nor yet as their result. It is not because a man is poor in spirit that his is the Kingdom of Heaven, in the sense that the one state will grow into the other, or be its result; still less is the one the reward of the other. The connecting link is in each case Christ Himself: because He…“has opened the Kingdom of Heaven to all believers.” (Pg 102, para 6)
iii. 我们很难改观，是因为我们要拥有合宜性（sense of propriety)。 往往就把耶稣给忽略了，变成另一种的律法主义
But the mistranslations noted remain attractive because they suit our human sense of propriety, which cries out against God’s blessing on people just because of their need and just because he chooses—or perhaps just because someone asked him to. This same sense of propriety may even allow us to totally bypass contact with Jesus in his own Beatitudes. Indeed, most interpretations of his words manage to forget that he is even on the scene. （Pg。 103, Para 1-2 )
d. 耶稣教导我们从心里去爱我们的邻舍，没有藐视和带着偏见的去爱。
不问：谁是我们的邻舍 ？；而问：我们是谁的邻舍？
Jesus not only teaches us to help people in need; more deeply, he teaches us that we cannot identify who “has it,” who is “in” with God, who is “blessed,” by looking at exteriors of any sort. That is a matter of the heart. … (Pg. 112, Para 2)
So we don’t first define a class of people who will be our neighbors and then select only them as the objects of our love—leaving the rest to lie where they fall. Jesus deftly rejects the question “Who is my neighbor?” and substitutes the only question really relevant here: “To whom will I be a neighbor?” (Pg. 111, Para 4)
e. 保罗的教导是建立在耶稣的教导上，保罗是耶稣的门徒。（许多时候我会认为保罗博学多才，好像还比耶稣厉害。 其实，保罗是耶稣基督不折不扣的忠实学生和信徒，他的教导没有不是建立在耶稣基督自己的教导上的）
Paul’s policy with regard to the redemptive community simply followed the gospel of the Beatitudes. (Pg. 126, para 4)
2. 第四单元的总结就在这两个段落里被清楚的说明了 ：
Instead of denying the relevance of Jesus’ teachings to the present, we must simply acknowledge that he has been wrongly interpreted. The Beatitudes, in particular, are not teachings on how to be blessed. They are not instructions to do anything. They do not indicate conditions that are especially pleasing to God or good for human beings. No one is actually being told that they are better off for being poor, for mourning, for being persecuted, and so on, or that the conditions listed are recommended ways to well-being before God or man. Nor are the Beatitudes indications of who will be on top “after the revolution.”
They are explanations and illustrations, drawn from the immediate setting, of the present availability of the kingdom through personal relationship to Jesus. They single out cases that provide proof that, in him, the rule of God from the heavens truly is available in life circumstances that are beyond all human hope. (Pg 106, Para 3-4 )
They were blessed because they could enter the kingdom, and to be in the kingdom means to be blessed no matter what else happens. They can rest in that. Their future in God is secured, and their present condition redeemed. Forever. No matter what.
(《Knowing Christ Today》 by Dallas Willard， Pg 52, Para 3)
－ 谁是一位好人（义人）？ Who is a good person ? 被神的爱所充满和渗透的人 (who is pervaded with love). 能从心里自然的去爱神和爱邻舍。
A really good person, as Jesus teaches, is anyone who is pervaded with love: love for the God who “first loved us” and who in his Son taught us what love is (1 John 4:9–11). And then out of the abundance of such a kingdom life, we bring love to all with whom we have meaningful contact, our “neighbors.” The richness of the Shema life (Deut. 6:4–5) naturally flows into the human scene. (《Knowing Christ Today》 by Dallas Willard, Pg 53, Para 1) 下载单元四
作者在第五单元里探讨马太福音的第五章，也给与马太六、七章一个完整的概论。 作者也在这单元开始处理这个问题 ： 如何成为一位义人 ？ How does one become an authentically good person ?。 所以不要只为了知识来读这一单元，要真正读进心里，然后生出行动，才对你有益处。
因为面数很长，我鼓励你用audio book 的Part 6 和Part 7 先听过一遍；有个概念，读起来更能快速掌握内容。 我通常会在驾驶，或者做家务时，一边听一边做，省时又有益处 ;-)
There we noted a misunderstanding of Jesus that treats him as nice but not very intelligent. That misunderstanding is the death knell of discipleship, for it locates him outside the company of those who have knowledge and therefore deprives us of the practical power of his teachings. （Pg. 134, Para 2）
ii. 耶稣基督在处理有关生命和道德的问题，是在当时宗教届和哲学届（犹太教、希腊和罗马）都在激烈讨论的课题。他们所提出的论点，没有一位能比美耶稣基督所提出的方案。 在我们今天的时代里，耶稣基督的教导还是经得起考验；不只在哲理上，更是在生活实践上。
Toward the beginning of this chapter we made the statement that the centuries-long attempt to devise a morality from within merely human resources has now proven itself a failure. Now we want to return to this point in the light of Jesus’ exposition of the rightness of the kingdom heart. （Pg. 184, Para 3)
By contrast, the Christian teaching about moral goodness that derives from the principles laid down by Jesus does have a historical, theoretical, and practical claim to constitute the true body of moral knowledge. This is not said to encourage blind acceptance but precisely the opposite. It is said to encourage the toughest of testing for those teachings in all areas of thought and real life. (Pg. 185, Para 5)
iii. 重新认识耶稣成长的拿撒勒和耶路撒冷城的知识水平
－ 耶路撒冷
In Jesus’ day Jerusalem was a glorious city, routinely flooded by hundreds of thousands of visitors, including multitudes of brilliant people from all over the “known” world. It was a cosmopolitan environment, interacting with the entire Roman world and more. What was known and discussed anywhere was known and discussed there. (Pg. 135, Para 5)
－ 拿撒勒和距离五公里外，繁荣的Sepphoris 塞佛瑞斯城。
Sepphoris
5. For a more realistic picture of the world in which Jesus grew up and served, see the invaluable book by Richard A. Batey, Jesus and the Forgotten City: New Light on Sepphoris and the Urban World of Jesus （Pg. 410, Notes)
Interesting Reference : Living in the Time of Jesus （NatGeoTv.com 的节目，有显示塞佛瑞斯城的繁华和重要）
耶稣基督有系统的教导我们如何从心里活出“义” dikaiosune，并胜于文士和法利赛人的义
i. 耶稣基督在山上的教导（马太福音5-7章）是一篇完整的道，不是各自独立的命令。 这篇道的中心思想，是源自于一个中心信息“天国近了，你要悔改”
First, what is now called his Sermon on the Mount (Matt. 5–7) should indeed be read as a sermon, as one unified discourse…… Now, to say that this passage in the Gospel of Matthew was a sermon or a talk means that it is organised around one purpose and develops along a single line of thought. (Pg. 132， Para 1 & 2)
The aim of the sermon—forcefully indicated by its concluding verses—is to help people come to hopeful and realistic terms with their lives here on earth by clarifying, in concrete terms, the nature of the kingdom into which they are now invited by Jesus’ call: “Repent, for life in the kingdom of the heavens is now one of your options.” The separate parts of the discourse are to be interpreted in the light of this single purpose. They are not to be read as one disconnected statement after another. One must discern the overall plan of life within which the separate parts of the discourse make sense. (Pg. 133, Para 5)
To understand correctly what Jesus is teaching us to do in his Discourse, we must keep the order of the treatment in mind and recognise its importance… The later parts of the Discourse presuppose the earlier parts and simply cannot be understood unless their dependence upon the earlier parts is clearly seen. （Pg. 138, Para 2)
ii. 不能用律法（什么可以做，不可以做）的角度来解读这篇道，因为如此做你发现这些教导会是比旧约的律法还要严格和不可思议的。 耶稣基督在讲的“义” 是从我们的心灵开始的。 先有神的国，义才有可能。
It is precisely Jesus’ grasp of the structure in the human soul that also leads him to deal primarily with the sources of wrongdoing and not to focus on actions themselves. He thus avoids the futility, which we have already pointed out, of making law ultimate. Wrong action, he well knew, is not the problem in human existence, though it is constantly taken to be so. It is only a symptom, which from time to time produces vast evils in its own right. Going to the source of action is a major part of what he has in mind by saying that one must “go beyond the goodness of scribes and Pharisees.” One must surpass humanly contrived religious respectability “if one is to mesh their life with the flow of the kingdom of the heavens” (Matthew 5:20). （Pg. 139, Para 4)
给予律法正确的定位和作用：
To be sure, law is not the source of rightness, but it is forever the course of rightness. （Pg. 142, Para 1)
iii. 耶稣基督所说的“义”dikaiosune
He knew that we cannot keep the law by trying to keep the law. To succeed in keeping the law one must aim at something other and something more. One must aim to become the kind of person from whom the deeds of the law naturally flow. The apple tree naturally and easily produces apples because of its inner nature. This is the most crucial thing to remember if we would understand Jesus’ picture of the kingdom heart given in the Sermon on the Mount. （Pg. 142, Para 6 - Pg 143, Para 1)
It is the inner life of the soul that we must aim to transform, and then behavior will naturally and easily follow. But not the reverse. A special term is used in the New Testament to mark the character of the inner life when it is as it should be. This is the term dikaiosune. (Pg. 144, Para 5)
iv. “义“ dikaiosune, 在旧约和新约的重要。 从旧约希伯来文的tsedawkaw (tsaddaqim), 到新约希腊文的dikaiosune。 保罗在诠释这个“义”字时，都指向耶稣基督的救赎；也只有拥有这救赎 （进入神的国度），我们能以重生的生命和心灵去活出耶稣基督所传讲的这个“义”。
In the Hebrew and New Testament traditions, dikaiosune remains preferred. Perhaps this is because it retains a note of emphasis upon relationship of the soul to God, whereas arete (virtue) predominantly stresses human ability and fulfillment by itself. （Pg. 145, Para 5)
The term dikaiosune was used to translate the Hebrew terms tsedawkaw and tsehdek, usually rendered in English as “righteousness.” Thus, a great central text of the Old Testament, Gen. 15:6, tells us, “And Abram believed God, and it was counted to him for dikaiosune.” And we see in Isaiah: “All our dikaiosune is like filthy rags” (64:6). And again in Amos: “But let judgment roll down as water, and dikaiosune as an impassable flood” (5:24). As a result, the two greatest traditions of moral reflection in the ancient world are brought together in the term dikaiosune. It reemerges in the teachings of Jesus, three centuries after the creation of the Greek Old Testament, and becomes the central term in the understanding of Christian salvation represented in the New Testament. Indeed, for Paul, the redemptive act of Jesus becomes the key to understanding the very dikaiosune of God himself (Rom. 1–8). It is the person of Jesus and his death for us that makes clear what it is about God that makes him “really good.” (Pg. 146, Para 1)
The various scenes and situations that Jesus discusses in his Discourse on the Hill are actually stages in a progression toward a life of agape love. (Pg. 139, Para 2)
i. 马太福音5-7 章和 保罗 林前 13:4-8 的共同点。它们都不是谈另一个律法，或“可以不可以做”的法则。
In it we achieve living union with, have fully entered into, the kingdom of the heavens. We have sought and found the reigning of God and the kind of dikaiosune he himself has (Matthew 6:33). Out of that union we discover love as a life power that has the marvelous, many-sided expression spelled out by Paul in 1 Corinthians 13. But this beautiful statement by Paul is commonly misunderstood in exactly the same legalistic way as is Jesus’ Discourse on the Hill. (Pg 182, Para 6)
ii. 要有这“义” 和使徒保罗所讲的“爱”，不是靠我们的尝试去做，而是努力追求“爱”，也就是追求与父并他儿子耶稣基督的相交 （Fellowship 团契 － 1John 1: 3)
But Paul is plainly saying—look at his words—that it is love that does these things, not us, and that what we are to do is to “pursue love” (1 Cor. 14:1). As we “catch” love, we then find that these things are after all actually being done by us. These things, these godly actions and behaviors, are the result of dwelling in love. We have become the kind of person who is patient, kind, free of jealousy, and so on. Paul’s message is exactly the same as Jesus’ message. And no wonder, for as Paul was always the first to say, he learned what he taught from Jesus (Gal. 1:12). (Pg 183, Para 3)
1. 第六单元，作者继续探讨马太福音第六章，延续第五章耶稣基督教导的内容思路发展。 耶稣基督在第六章的主题可以分两个；声望的陷阱 The Respectability Trap 和财富的枷锁 The Bondage of Wealth。作者将会在第七单元，深入探讨主祷文。
Jesus now, in Matthew 6, alerts us to the two main things that will block or hinder a life constantly interactive with God and healthy growth in the kingdom. These are the desire to have the approval of others, especially for being devout, and the desire to secure ourselves by means of material wealth. If we allow them to, these two desires will pull us out of the sway of the kingdom—“the range of God’s effective will,” as we have described it—and back into the barren “righteousness” of the scribe and the Pharisee.（Pg 188， Para 2-3）
2. 作者在这单元的开始简单总结前五单元的内容，并重提这两个问题的答案。
－ 什么是丰盛的生命 ？ What is the good life ?
－ 谁是⼀位好人（义人）？ Who is a good person ?
还有，讲解“神圣的密谋”的意义，和基督徒以善胜恶的远景。
“And genuinely good people are those who, from the deepest levels of their understanding and motivation, are committed to promoting the good of everyone they deal with—including, of course, God and themselves. In this they have, with God’s assistance, gone beyond rightness understood as merely “not doing anything wrong”—beyond the goodness of scribes and Pharisees—and are acting from their inward union of mind and heart with “the heavens.”’
It is their confidence in Jesus that has placed them into a living union with The Kingdom Among Us. Their union with Jesus allows them now to be a part of his conspiracy to undermine the structures of evil, which continue to dominate human history, with the forces of truth, freedom, and love. We can quietly and relentlessly align ourselves with these forces, wherever they are, because we know what is cosmically afoot. To “overcome evil with good,” in the apostle Paul’s words, is not just something for an individual effort here and there, is actually what will come to pass on this earth. The power of Jesus’ resurrection and his continuing life in human beings assures of this.” (Pg 187, Para 2 - Pg 188, Para 1)
3. 声望的陷阱 The Respectability Trap （pg 188-202,页311-332）
Desire for religious respect or reputation will immediately drag us into the rightness of scribes and Pharisees because that desire always focuses entirely upon the visible action, not on the source of action in the heart （Pg 188，Para 4）
i。外表形式的表达并不是关键，我们的心才是关键，。
Of course by now we surely know that we are not to be in bondage to external forms, or to their absence. The form could be wrong and the heart be right, or the form right and the heart wrong. （Pg 189， Para 4）
ii。我们与神的关系和认识祂的性情，是逃避声望陷阱的重点。
“This goes along with the personal nature of God and of our relationship to him. As we saw earlier, God does not like to be present where he is not wanted. And he knows when he is wanted and when he is not. Similarly, where people are really seeking a response from someone else, he does not intrude—generally speaking. So when our aim is to impress human beings with how devout we are, he lets us do that and stands aside. Of course, he will eventually have his day. There will be a “day of the Lord,” his turn at bat, as it were. On the other hand, if we live unto God alone, he responds to our expectations— which are of him alone.” （Pg. 190, Para 3-4）
A special word about “the hypocrites” is required here. It is a term used by Jesus alone in the New Testament, and he uses it seventeen times. The term hypocrite in classical Greek primarily refers to an actor, such as one sees on the stage, but it came to refer also to anyone who practices deceit. It is clear from the literary records that it was Jesus
alone who brought this term and the corresponding character into the moral vocabulary of the Western world. He did so because of his unique emphasis upon the moral significance of the inmost heart before God. As we are creative beings, our heart is who we really are. （Pg 191 , Para 3）
iv。耶稣指引我们从看超越行动本身，到行动的源头。
But we must never forget that Jesus points beyond action to the source of action in character. This is a general principle that governs all he says. The kind of people who have been so transformed by their daily walk with God that good deeds naturally flow from their character are precisely the kind of people whose left hand would not notice what their right hand is doing （Pg 192, Para 4）
v. 谈到禁食 － 属灵的粮食
But Jesus himself knew that when we have learned how to fast “in secret,” our bodies and our souls will be directly sustained by the invisible kingdom. We will not be miserable. But we certainly will be different. And our abundant strength and our joy will come in ways a purely physical human existence in “the flesh” does not know. It will come from those sources that “are in secret.” （Pg 196, Para 3）
He told us that he was to be “eaten”: “He who eats me shall live by me,…and shall live forever” (John 6:51). He, not the manna, is “the bread which comes down out of heaven, so that one may eat of it and not die” (vv. 48–50). The practice of fasting goes together with this teaching about nourishing ourselves on the person of Jesus. It emphasizes the direct availability of God to nourish, sustain, and renew the soul. It is a testimony to the reality of another world from which Jesus and his Father perpetually intermingle their lives with ours (John 14:23). And the effects of our turning strongly to this true “food” will be obvious. （Pg 199, Para 3）
vi。作者给操练（Dicipline) （包括属灵的操练）微妙的定义 - A discipline is an activity in our power that we do to enable us to do what we cannot do by direct effort. 操练是以你的能力去做的一些活动，以致促使你能去做不是你直接努力就可以做到的事。
The discipline of secrecy will help us break the grip of human opinion over our souls and our actions. “A discipline is an activity in our power that we do to enable us to do what we cannot do by direct effort.” Jesus is here leading us into the discipline of secrecy. （Pg 200, Para 5）
vii。 在教会里的声望陷阱，我们怕人怎么看我们，还是怕神怎么看我们。
A few years ago Clyde Reid wrote a painfully incisive discussion of how our church activities seem to be structured around evading God. His “law of religious evasion” states, “We structure our churches and maintain them so as to shield us from God and to protect us from genuine religious experience. (Pg 201 Para 4)
There is very little time and occasion for openness in most of our gatherings because we fear it. We think it may lead to confrontation, anger, and divisiveness. We are not open because we fear what others will think of us and do to us. If we honestly compared the amount of time in church spent thinking about what others think or might think with the amount of time spent thinking about what God is thinking, we would probably be shocked. Those of us in congregational leadership need to think deeply about this. (Pg 202, Para 1)
4. 财富的枷锁 The Bondage of Wealth (pg 203-213，页332-347）
Jesus continues his warning about seeking security outside of the kingdom by teaching us about our treasures. Treasures are things we try to keep because of a value we place upon them. They may be of no value whatsoever in themselves; nevertheless, we take great pains to protect such things. Thus we are said to treasure them. (Pg 203 Para 1)
i。在服侍财富和神之间，我们只可以选一位。 这决定你的心是归谁的。
Of course we may also treasure things other than material goods: for example, our reputation, or our relationship to another person, another person, or the security or reputation of our school or our business or our country. The most important commandment of the Judeo-Christian tradition is to treasure God and his realm more than anything else. That is what it means to love God with all your heart, soul, mind, and strength. (Pg 203 Para 2)
Not only can we have complete protection and security of our treasures in this way, but our life as a whole, our living, also now comes into proper alignment with reality. Our souls are now suited to deal with things because we see clearly. Our treasure focuses our heart. “Your heart will be where what you treasure is,” Jesus tells us (Matt. 6:21).
Remember that our heart is our will, or our spirit: the center of our being from which our life flows. It is what gives orientation to everything we do. A heart rightly directed therefore brings health and wholeness to the entire personality. To bring this truth home to us, Jesus compares our “heartsight” to our eyesight (Pg 2016 , Para 3)
The one who takes on the character of the Prince of Life will not be exempted from the usual problems of life, and in addition will have the problems that come from “not fitting in” and being incapable of conforming to the world order, new or old. This will not infrequently mean death or imprisonment or exclusion from the economy or education, and so on. All of these things have happened repeatedly in our history. (Pg 214, Para 1) 下载单元六
