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善恶之争

第十章 改革运动的进展

[日期:2005-09-25] 来源:使命中华 福音中国  作者:怀爱伦 著 [字体: ]
【内容导航】
导言 第一章 世界命运的预测 第二章 殉道者的信心
第三章 灵性的黑暗时代 第四章 忠贞的擎光者 第五章 宗教改革的晨星
第六章 两位殉道英雄 第七章 徘徊歧路的路德马丁 第八章 真理的战士
第九章 瑞士的改革运动 第十章 改革运动的进展 第十一章 诸侯的抗议
第十二章 法国的改革运动 第十三章 尼德兰和斯干的那维亚 第十四章 真理在英国的进展
第十五章 《圣经》与法国革命 第十六章 清教徒的追求自由 第十七章 黎明的曙光
第十八章 一个重要的预言 第十九章 失望中的希望 第二十章 普世的宗教奋兴
第二十一章 拒绝真理的后果 第二十二章 预言的应验 第二十三章 洁净圣所
第二十四章 作中保的耶稣基督 第二十五章 预言中的美国 第二十六章 最后的改革运动
第二十七章 真悔改的必要 第二十八章 查案审判 第二十九章 罪恶及痛苦的起源
第三十章 人类的大敌 第三十一章 邪灵的工作 第三十二章 撒但的罗网
第三十三章 永生的奥秘 第三十四章 招魂术 第三十五章 罗马教廷的策略
第三十六章 迫近的争斗 第三十七章 我们唯一的保障 第三十八章 最后的警告
第三十九章 大艰难的时期 第四十章 上帝的子民蒙拯救 第四十一章 全地荒凉
第四十二章 善恶之争的结束 附录

 

改革运动的进展     Progress of Reform in Germany
 
     
01  路德神秘的失踪在德国引起了普遍的惊骇。到处有人询问他的下落。各地谣言四起,异常激昂;许多人以为他已被人谋杀了。不但那些自认是支持他的朋友,连千万没有公开赞助改革运动的人,都为他异常悲伤。许多人起了庄严的誓约,决意为他报仇。     Luther's mysterious disappearance excited consternation throughout all Germany. Inquiries concerning him were heard everywhere. The wildest rumors were circulated, and many believed that he had been murdered. There was great lamentation, not only by his avowed friends, but by thousands who had not openly taken their stand with the Reformation. Many bound themselves by a solemn oath to avenge his death. {GC 185.1}
     
02  罗马教的领袖看到民众反对他们的情绪到了这样的高潮,就大起恐慌。虽然他们起初以为路德已死而为之庆幸,但不久他们却想逃避民众的忿怒了。路德在他的仇敌中间之时所有最大胆的行动,还没有象他的失踪使他们感到那么棘手呢。那些曾经设法毁灭这个勇敢改革家的人当时所怀满腔的忿怒,如今在他成了一个无依无靠之俘虏的时候倒变成恐惧了。有一个人说:“我们只有一条自救的道路,那就是点起火炬到世界各处去寻找路德,把他交还给这个一定要他的德国。”(注一)皇帝制裁路德的谕旨似乎没有起一点作用,教皇的使节看到国人对于这谕旨远不如对路德的命运那么关心,就不禁忿怒如狂。     The Romish leaders saw with terror to what a pitch had risen the feeling against them. Though at first exultant at the supposed death of Luther, they soon desired to hide from the wrath of the people. His enemies had not been so troubled by his most daring acts while among them as they were at his removal. Those who in their rage had sought to destroy the bold Reformer were filled with fear now that he had become a helpless captive. "The only remaining way of saving ourselves," said one, "is to light torches, and hunt for Luther through the whole world, to restore him to the nation that is calling for him."--D'Aubigne, b. 9, ch. 1. The edict of the emperor seemed to fall powerless. The papal legates were filled with indignation as they saw that it commanded far less attention than did the fate of Luther. {GC 185.2}
     
03  及至消息传来,说路德虽已被囚,但仍安然无恙,民众因而忧惧的心就镇定下来了,可是这消息却引起了他们更热烈地拥护。众人以空前的热诚阅读他的作品。他们钦佩这一个在众寡如此悬殊的情形之下依然维护上帝圣言的英雄,所以参加改革运动的人就越来越多了。于是改革的运动逐渐加强。路德所撒的种子这时在各地发芽生长了。他的失踪倒成就了他在他们中间之时所未能成就的工作。这时这位大领袖既然不在,其他的工作人员就觉得自己有新的责任。这些人以新的信心和热诚,用他们全副的力量向前迈进,使这有了如此光荣开端的工作不至受到阻碍。     The tidings that he was safe, though a prisoner, calmed the fears of the people, while it still further aroused their enthusiasm in his favor. His writings were read with greater eagerness than ever before. Increasing numbers joined the cause of the heroic man who had, at such fearful odds, defended the word of God. The Reformation was constantly gaining in strength. The seed which Luther had sown sprang up everywhere. His absence accomplished a work which his presence would have failed to do. Other laborers felt a new responsibility, now that their great leader was removed. With new faith and earnestness they pressed forward to do all in their power, that the work so nobly begun might not be hindered. {GC 185.3}
     
04  但撒但并不懈怠。他这时试用他在每一次改革运动中所用的方法,──以鱼目混珠的手段来欺骗并毁灭世人。正如在第一世纪时基督教会中曾出现了假基督,照样,在第十六世纪时也有假先知兴起。     But Satan was not idle. He now attempted what he has attempted in every other reformatory movement--to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false christs in the first century of the Christian church, so there arose false prophets in the sixteenth century. {GC 186.1}
     
05  那时有几个人因宗教界振作的影响,就幻想自己受了上天特别的启示,声称自己负有上帝的使命来完成路德所开始的改革运动,他们声称,路德的一点成就是非常微小的。然而实际上他们却正是在摧毁路德所成就的工作。他们拒绝了改革运动的基本大原则,──上帝的话乃是信心和行为的全备标准;而竟以他们自己容易改变,反复无常的情绪和感想,来代替那绝无错误的向导。他们既这样将那辨别错误及谬论的大标准丢在一边,就为撒但打开了门路,使他得以照他自己的意思控制世人的思想了。     A few men, deeply affected by the excitement in the religious world, imagined themselves to have received special revelations from Heaven, and claimed to have been divinely commissioned to carry forward to its completion the Reformation which, they declared, had been but feebly begun by Luther. In truth, they were undoing the very work which he had accomplished. They rejected the great principle which was the very foundation of the Reformation--that the word of God is the all-sufficient rule of faith and practice; and for that unerring guide they substituted the changeable, uncertain standard of their own feelings and impressions. By this act of setting aside the great detector of error and falsehood the way was opened for Satan to control minds as best pleased himself. {GC 186.2}
     
06  这些假先知中有一个人声称自己受了天使加百列的指示。有一个与他同工的学生竟放弃了自己的学业,声称上帝已亲自赐给他解释《圣经》的智慧。还有一些本性倾向狂热派的人则与他们联合一起。这些狂热家的行动引起了不少的骚乱。路德的教训曾使各界人士感觉有改正的必要,所以这时不免有一些真心诚意的人,被这些新兴的假先知的谬论所迷惑了。     One of these prophets claimed to have been instructed by the angel Gabriel. A student who united with him forsook his studies, declaring that he had been endowed by God Himself with wisdom to expound His word. Others who were naturally inclined to fanaticism united with them. The proceedings of these enthusiasts created no little excitement. The preaching of Luther had aroused the people everywhere to feel the necessity of reform, and now some really honest persons were misled by the pretensions of the new prophets. {GC 186.3}
     
07  这些运动的领袖们到了威丁堡,就向梅兰克吞和他的同工迫切地陈述他们的主张。他们说:“我们是奉上帝差遣来教导百姓的。我们与主有亲密的交往;我们知道将来必要发生什么事;总而言之,我们是使徒和先知,现在来请求路德教授的赞助。”(注二)     The leaders of the movement proceeded to Wittenberg and urged their claims upon Melanchthon and his colaborers. Said they: "We are sent by God to instruct the people. We have held familiar conversations with the Lord; we know what will happen; in a word, we are apostles and prophets, and appeal to Dr. Luther."--Ibid., b. 9, ch. 7. {GC 187.1}
     
08  这些改革家大感惊异困惑了。这是他们从来没有应付过的问题,他们正不知应采取什么步骤才好。梅兰克吞说:“这些人里面确有非常的灵存在;但是到底是什么灵呢?……一方面我们要小心,不可消灭圣灵的感动,但另一方面,我们要谨防,不要让撒但的灵引我们误入歧途。”(注三)  
  The Reformers were astonished and perplexed. This was such an element as they had never before encountered, and they knew not what course to pursue. Said Melanchthon: "There are indeed extraordinary spirits in these men; but what spirits? . . . On the one hand, let us beware of quenching the Spirit of God, and on the other, of being led astray by the spirit of Satan."--Ibid., b. 9, ch. 7. {GC 187.2}
 
     
09  这种新教训的果实不久就显露出来了。他们引领众人疏忽《圣经》,甚至把《圣经》完全丢在一边。各地学校都陷在混乱的状态中。学生拒绝一切的约束,放弃学业,退出大学。那些自以为有资格复兴并控制改革运动的人,只有令这工作濒于败亡的边缘。这时罗马教的当局又恢复了自信心,庆幸地说:“只要作一次最后的挣扎,胜利就是我们的了。”(注四)     The fruit of the new teaching soon became apparent. The people were led to neglect the Bible or to cast it wholly aside. The schools were thrown into confusion. Students, spurning all restraint, abandoned their studies and withdrew from the university. The men who thought themselves competent to revive and control the work of the Reformation succeeded only in bringing it to the verge of ruin. The Romanists now regained their confidence and exclaimed exultingly: "One last struggle, and all will be ours."--Ibid., b. 9, ch. 7. {GC 187.3}
     
10  路德在瓦特堡听见所发生的事,就极其关怀地说:“我常料到撒但总会给我们这种迫害的。”(注五)他看穿了那些假先知的真面目,并认明了那威胁着真理事业的危险。过去教皇和皇帝的反对还没有给过他像现在这么大的困惑和苦恼。从一些自称为改革运动的朋友之中,已经兴起这运动最阴险的敌人。那曾使他得到那么大的喜乐和安慰的真理,倒被敌人用来激起纷争,并造成教会的混乱。     Luther at the Wartburg, hearing of what had occurred, said with deep concern: "I always expected that Satan would send us this plague."--Ibid., b. 9, ch. 7. He perceived the true character of those pretended prophets and saw the danger that threatened the cause of truth. The opposition of the pope and the emperor had not caused him so great perplexity and distress as he now experienced. From the professed friends of the Reformation had risen its worst enemies. The very truths which had brought him so great joy and consolation were being employed to stir up strife and create confusion in the church. {GC 187.4}
     
11  在改革的工作上,路德原是受上帝圣灵的激励,况且他进展的程度已经超过他自己的理想。他原先并没有意思采取那么坚决的立场,或是进行那么彻底的改革。他不过是无穷能力之主手中的工具而已。可是他时常为自己工作的效果担心。有一次他说:“我若知道我所传的道能使一个人受害,只要是一个人受害,无论他是多么卑微无名的人,──其实这道是不会害人的,因为它就是福音,──我宁可死十次也一定把它撤回。”(注六)     In the work of reform, Luther had been urged forward by the Spirit of God, and had been carried beyond himself. He had not purposed to take such positions as he did, or to make so radical changes. He had been but the instrument in the hand of Infinite Power. Yet he often trembled for the result of his work. He had once said: "If I knew that my doctrine injured one man, one single man, however lowly and obscure,--which it cannot, for it is the gospel itself,-- I would rather die ten times than not retract it."--Ibid., b. 9, ch. 7. {GC 188.1}
     
12  这时改革运动的中心威丁堡,也很快地陷落到狂热和无律法的状态之下了。这种可怕的情形并不是路德教训的结果;但他的仇敌在德国全境都把这罪归在他头上。他在心灵悲苦中有时不免自问:“难道改革运动的大工结果就是这样的么?”当他在祷告中与上帝角力时,他心中又充满了平安。他说:“这工作不是我的,而是你自己的,你必不会让这工作受迷信或狂热的败坏。”(注七)但他一想到在这样的一个危机之中,自己倒长久置身事外,这是他所不能忍受的。所以他决意回威丁堡去。     And now Wittenberg itself, the very center of the Reformation, was fast falling under the power of fanaticism and lawlessness. This terrible condition had not resulted from the teachings of Luther; but throughout Germany his enemies were charging it upon him. In bitterness of soul he sometimes asked: "Can such, then, be the end of this great work of the Reformation?"--Ibid., b. 9, ch. 7. Again, as he wrestled with God in prayer, peace flowed into his heart. "The work is not mine, but Thine own," he said; "Thou wilt not suffer it to be corrupted by superstition or fanaticism." But the thought of remaining longer from the conflict in such a crisis, became insupportable. He determined to return to Wittenberg. {GC 188.2}
     
13  于是他毫不迟疑地登上这一次危险的行程。此时国家制裁他的命令尚在执行中。仇敌得以自由的杀害他;朋友又不得予以任何帮助或庇护。帝国政府方面正在用最严酷的手段对待那些依附他的人。但是他看出福音的工作处于危险之中,就奉主的名毫无畏惧地出去为真理作战了。     Without delay he set out on his perilous journey. He was under the ban of the empire. Enemies were at liberty to take his life; friends were forbidden to aid or shelter him. The imperial government was adopting the most stringent measures against his adherents. But he saw that the work of the gospel was imperiled, and in the name of the Lord he went out fearlessly to battle for the truth. {GC 188.3}
     
14  路德在一封信中对选侯说明了他离开瓦特堡的目的之后,又说:“殿下要知道,我往威丁堡去是在一种比帝王和选侯所能给予的帮助更加有力的保护之下。我没有想到求殿下的支持,更不希望殿下的保护,我自己反要保护你呢。况且如果我知道殿下能保护或者要保护我时,那么我就根本不要往威丁堡去了。因为这个事业决非刀剑所能推进。圣工必须单靠上帝行事,而不能靠人的支援或赞助。具有最大信心的人,乃是最能保护别人的人。”(注八)     In a letter to the elector, after stating his purpose to leave the Wartburg, Luther said: "Be it known to your highness that I am going to Wittenberg under a protection far higher than that of princes and electors. I think not of soliciting your highness's support, and far from desiring your protection, I would rather protect you myself. If I knew that your highness could or would protect me, I would not go to Wittenberg at all. There is no sword that can further this cause. God alone must do everything, without the help or concurrence of man. He who has the greatest faith is he who is most able to protect."--Ibid., b. 9, ch. 8. {GC 188.4}
     
15  路德在往威丁堡的路上写了第二封信,说:“我宁愿招惹殿下的不悦和全世界的愤怒。威丁堡人不是我的羊群么?上帝岂不是把他们交托给我了么?如果必要的话,我岂不应当为他们的缘故置自己的性命于度外么?再者,我不愿看见德国发生一次可怕的暴动,以致全国招致上帝的刑罚。”(注九)     In a second letter, written on the way to Wittenberg, Luther added: "I am ready to incur the displeasure of your highness and the anger of the whole world. Are not the Wittenbergers my sheep? Has not God entrusted them to me? And ought I not, if necessary, to expose myself to death for their sakes? Besides, I fear to see a terrible outbreak in Germany, by which God will punish our nation."--Ibid., b. 9, ch. 7. {GC 189.1}
     
16  路德以非常审慎,谦卑,而又果断和稳健的精神,开始他的工作。他说:“我们必须用上帝的话语来推翻并破坏那用暴力所树立起来的事业。我决不使用武力来反对迷信和不信的人。……我们不可勉强任何人,自由乃是信仰的要素。”(注十)     With great caution and humility, yet with decision and firmness, he entered upon his work. "By the word," said he, "must we overthrow and destroy what has been set up by violence. I will not make use of force against the superstitious and unbelieving. . . . No one must be constrained. Liberty is the very essence of faith."--Ibid., b. 9, ch. 8. {GC 189.2}
     
17  路德回到威丁堡和他即将开始讲道的消息使全城轰动起来了。民众从各方面蜂拥而来,教堂内居然有人满之患。他走上讲台,用非常智慧和温柔的言语教训人,劝勉人,责备人。论到某些人想要用暴力的手段来废除弥撒制度的问题,他说:──     It was soon noised through Wittenberg that Luther had returned and that he was to preach. The people flocked from all directions, and the church was filled to overflowing. Ascending the pulpit, he with great wisdom and gentleness instructed, exhorted, and reproved. Touching the course of some who had resorted to violent measures in abolishing the mass, he said: {GC 189.3}
     
18  “弥撒固然不是一件好东西;上帝是反对这制度的;这制度应当废除;我惟愿全世界都用福音的晚餐来代替弥撒。但谁都不可用武力来使人放弃这制度。我们必须把这事交托给上帝。是他的道在工作而不是我们。你们或许要问,为什么要如此?因为我的手并没有掌握住人们的内心,好像窑匠的手把握住泥团一样,我们有宣讲的权力,而没有权力去行动。所以我们就宣讲吧;其余的事有上帝掌管。如果我使用武力的话,能有什么收获呢?所得的无非是虚伪,形式主义,模仿他人,人为的条例和假冒为善而已。……结果就没有真诚,信心或爱心。缺少了这三样,就缺少了一切,象这样的结果是不值得我们去作一点努力的。……上帝单用他的话所能成就的,比你,我,以及全世界联合起来的力量所能成就的还多。上帝能掌握到人的心;既得了人心,就得到一切了。……     "The mass is a bad thing; God is opposed to it; it ought to be abolished; and I would that throughout the whole world it were replaced by the supper of the gospel. But let no one be torn from it by force. We must leave the matter in God's hands. His word must act, and not we. And why so? you will ask. Because I do not hold men's hearts in my hand, as the potter holds the clay. We have a right to speak: we have not the right to act. Let us preach; the rest belongs unto God. Were I to employ force, what should I gain? Grimace, formality, apings, human ordinances, and hypocrisy. . . . But there would be no sincerity of heart, nor faith, nor charity. Where these three are wanting, all is wanting, and I would not give a pear stalk for such a result. . . . God does more by His word alone than you and I and all the world by our united strength. God lays hold upon the heart; and when the heart is taken, all is won. . . . {GC 189.4}
     
19  “我要宣讲,讨论,写作;但我决不勉强任何人,因为信仰是一件自动的事。请看我过去所作的事。我起来反对教皇,反对赎罪券,反对罗马教派,但我从来没有用暴力或骚动的手段。我只提说上帝的话;我所作的不过是宣讲和写作。而当我睡觉的时候,……我所宣讲的道却把罗马教推翻了,任何诸侯或皇帝都没有给过它那么大的打击。其实我自己并没有作什么;这一切都是上帝的道所成就的。如果我采用了武力,则整个德国或许要血流成渠了。而其结果是什么呢?无非是使身体灵性灭亡和荒废而已。所以我保持缄默,而让上帝的道自行传遍天下。”(注十一)     "I will preach, discuss, and write; but I will constrain none, for faith is a voluntary act. See what I have done. I stood up against the pope, indulgences, and papists, but without violence or tumult. I put forward God's word; I preached and wrote--this was all I did. And yet while I was asleep, . . . the word that I had preached overthrew popery, so that neither prince nor emperor has done it so much harm. And yet I did nothing; the word alone did all. If I had wished to appeal to force, the whole of Germany would perhaps have been deluged with blood. But what would have been the result? Ruin and desolation both to body and soul. I therefore kept quiet, and left the word to run through the world alone."--Ibid., b. 9, ch. 8. {GC 190.1}
     
20  这样一天复一天地路德向热切的听众讲道一周之久。上帝的话打破了狂热派所引起的蛊惑。福音的大能引领了那些陷于错谬之中的人,回到真理的路上。     Day after day, for a whole week, Luther continued to preach to eager crowds. The word of God broke the spell of fanatical excitement. The power of the gospel brought back the misguided people into the way of truth. {GC 190.2}
     
21  路德无意与那些曾经产生重大灾祸的狂热派见面。他深知他们的见解有缺陷,他们的性情没有涵养,他们虽然自称受上天特别的光照,但不能忍受至轻微的反驳,或有爱心的责备与劝告。他们僭取至尊的威权,要人人无条件地承认他们的主张。但当他们要求会见路德的时候,路德同意与他们会晤;但结果他好好地揭露了他们的真面目,以致这些骗子当时就离开了威丁堡。     Luther had no desire to encounter the fanatics whose course had been productive of so great evil. He knew them to be men of unsound judgment and undisciplined passions, who, while claiming to be specially illuminated from heaven, would not endure the slightest contradiction or even the kindest reproof or counsel. Arrogating to themselves supreme authority, they required everyone, without a question, to acknowledge their claims. But, as they demanded an interview with him, he consented to meet them; and so successfully did he expose their pretensions that the impostors at once departed from Wittenberg. {GC 190.3}
     
22  狂热派的工作一时受到了遏制;但过了几年又爆发了,而且势力比以前更大,结果更可怕。路德论到这运动的领袖们说:“在他们,《圣经》乃是死的字句,他们都呼喊‘灵!灵!’可是无论如何,我决不打算随从他们的灵所引领的道路。惟愿上帝凭着他的怜悯保守我们脱离那自称为完全圣洁的教会。我宁愿与平凡,衰弱,患病的人在一起,因为他们感觉自己的罪,并为要得到他的安慰和扶持,经常从心灵深处向上帝叹息呼求。”(注十二)     The fanaticism was checked for a time; but several years later it broke out with greater violence and more terrible results. Said Luther, concerning the leaders in this movement: "To them the Holy Scriptures were but a dead letter, and they all began to cry, 'The Spirit! the Spirit!' But most assuredly I will not follow where their spirit leads them. May God of His mercy preserve me from a church in which there are none but saints. I desire to dwell with the humble, the feeble, the sick, who know and feel their sins, and who groan and cry continually to God from the bottom of their hearts to obtain His consolation and support."--Ibid., b. 10, ch. 10. {GC 190.4}
     
23  狂热派中最活跃的分子多马闵萨是一个具有相当本领的人,如果加以正当的指导,他原能造福人群;可惜他还没有学到真宗教的初步原理。“他有改革世界的愿望,但他象一切热心家一样,忘记了改革的工作是必须从自己身上开始的。(注十三)他有争夺地位和势力的野心,不愿位居第二,甚至不肯在路德之下。他声称,改革家用《圣经》的权威来代替教皇的权威,乃是换汤不换药。他又声称自己受了上帝的使命来介绍真正的宗教改革。闵萨说:“纵使他一生没有见过《圣经》,凡具有这灵的人就具有真信仰了。”(注十四)     Thomas Munzer, the most active of the fanatics, was a man of considerable ability, which, rightly directed, would have enabled him to do good; but he had not learned the first principles of true religion. "He was possessed with a desire of reforming the world, and forgot, as all enthusiasts do, that the reformation should begin with himself."--Ibid., b. 9, ch. 8. He was ambitious to obtain position and influence, and was unwilling to be second, even to Luther. He declared that the Reformers, in substituting the authority of Scripture for that of the pope, were only establishing a different form of popery. He himself, he claimed, had been divinely commissioned to introduce the true reform. "He who possesses this spirit," said Munzer, "possesses the true faith, although he should never see the Scriptures in his life."--Ibid., b. 10, ch. 10. {GC 191.1}
     
24  狂热派的教师们完全受了自己感动的支配,认为每一个思想和感触都是上帝的声音;结果他们就趋于极端了。有些人甚至于把自己的《圣经》都焚烧了,说:“字句是叫人死,圣灵是叫人活。”闵萨的言论引动了人们好奇的欲望,实际上把人的感想和见解置于上帝的圣言之上。这样就满足了他们的骄傲。他的道理竟为千万人所接受。不久他就反对一切公众礼拜的秩序,并声称人若顺从王侯的命令,就是想要事奉上帝而又要事奉彼列(撒但)。     The fanatical teachers gave themselves up to be governed by impressions, regarding every thought and impulse as the voice of God; consequently they went to great extremes. Some even burned their Bibles, exclaiming: "The letter killeth, but the Spirit giveth life." Munzer's teaching appealed to men's desire for the marvelous, while it gratified their pride by virtually placing human ideas and opinions above the word of God. His doctrines were received by thousands. He soon denounced all order in public worship, and declared that to obey princes was to attempt to serve both God and Belial. {GC 191.2}
     
25  民众的心既已开始摆脱罗马教皇的轭,也就不愿忍受国家权威的限制。闵萨既声称他革命性的言论是上帝所赞许的,他们就挣断一切的约束,恣意放任自己的偏见和情感。于是可怕的叛乱和纷争相继发生,德国举国竟陷在血泊中了。     The minds of the people, already beginning to throw off the yoke of the papacy, were also becoming impatient under the restraints of civil authority. Munzer's revolutionary teachings, claiming divine sanction, led them to break away from all control and give the rein to their prejudices and passions. The most terrible scenes of sedition and strife followed, and the fields of Germany were drenched with blood. {GC 191.3}
     
26  当路德看到人们把狂热派的恶果归罪于改革运动的时候,他从前在艾尔福所久经的精神上的痛苦,这时又以加倍的力量压在他心上了。罗马教派的王侯们声称这次的叛乱乃是路德的道理必然产生的结果──许多人也赞同他们的说法。这种诬蔑的话虽然没有一点根据,但不能不使这改革家极其苦恼。他所从事的真理事业竟被列于最恶毒的狂热派中,而受到如此的侮辱,这似乎是他所不能忍受的。而在另一方面,叛乱的首领们也仇恨路德,因为他不但反对他们的道理,并否认他们是受上帝的灵感,而也斥他们为反抗国家权威的叛徒。他们为报复起见,就诬蔑他为最卑鄙的骗子。路德似乎是处在首领和百姓双方仇恨的夹攻之下了。     The agony of soul which Luther had so long before experienced at Erfurt now pressed upon him with redoubled power as he saw the results of fanaticism charged upon the Reformation. The papist princes declared--and many were ready to credit the statement--that the rebellion was the legitimate fruit of Luther's doctrines. Although this charge was without the slightest foundation, it could not but cause the Reformer great distress. That the cause of truth should be thus disgraced by being ranked with the basest fanaticism, seemed more than he could endure. On the other hand, the leaders in the revolt hated Luther because he had not only opposed their doctrines and denied their claims to divine inspiration, but had pronounced them rebels against the civil authority. In retaliation they denounced him as a base pretender. He seemed to have brought upon himself the enmity of both princes and people. {GC 192.1}
     
27  罗马教徒弹冠相庆,期望不久必能见到改革运动很快的一败涂地;他们竟把路德所最热切企图改正的错谬怪到他的头上。至于狂热派之徒,他们诡称自己受了虐待,因此博得许多人的同情,倒被人看为殉道者,这种现象原是古今一致的。于是那曾经千方百计反对改革运动的人,到被人怜惜,并被褒扬为遭受虐待和压迫的牺牲者。这是撒但的工作,是首先在天上出现的叛逆精神所鼓动的。     The Romanists exulted, expecting to witness the speedy downfall of the Reformation; and they blamed Luther, even for the errors which he had been most earnestly endeavoring to correct. The fanatical party, by falsely claiming to have been treated with great injustice, succeeded in gaining the sympathies of a large class of the people, and, as is often the case with those who take the wrong side, they came to be regarded as martyrs. Thus the ones who were exerting every energy in opposition to the Reformation were pitied and lauded as the victims of cruelty and oppression. This was the work of Satan, prompted by the same spirit of rebellion which was first manifested in heaven. {GC 192.2}
     
28  撒但经常设法欺骗人,引诱他们称罪为义,称义为罪。他的工作已经得到何等大的成功啊!上帝忠心的仆人毫无畏惧地为真理辩护,反而受到责难,蒙了羞辱,又是何等常见的事呢!同时,撒但的爪牙反倒受人赞扬,夸奖,甚至被视为殉道的烈士;而那些应受尊敬和支持的效忠上帝之人,却被陷在怀疑与猜忌之下,孤立无援了。     Satan is constantly seeking to deceive men and lead them to call sin righteousness, and righteousness sin. How successful has been his work! How often censure and reproach are cast upon God's faithful servants because they will stand fearlessly in defense of the truth! Men who are but agents of Satan are praised and flattered, and even looked upon as martyrs, while those who should be respected and sustained for their fidelity to God, are left to stand alone, under suspicion and distrust. {GC 192.3}
     
29  伪装的圣洁,假冒的虔诚,今日仍在行使其欺骗的工作。这种欺骗的工作在各种方式之下,显出与路德的日子有相同的精神,使人转离《圣经》,随从自己的心情和感觉,而不顺从上帝的律法。这是撒但一个最有效的诡计,使纯正和真实的道理受到羞辱。     Counterfeit holiness, spurious sanctification, is still doing its work of deception. Under various forms it exhibits the same spirit as in the days of Luther, diverting minds from the Scriptures and leading men to follow their own feelings and impressions rather than to yield obedience to the law of God. This is one of Satan's most successful devices to cast reproach upon purity and truth. {GC 193.1}
     
30  路德曾大无畏地为福音辩护,抵挡从各方面来的攻击。在每一次战斗中,他都显明上帝的话是强有力的武器。路德曾用这话与教皇僭取的权威,以及烦琐哲学派的唯理学作战,而这时又象磐石一样地坚立不动,抵挡那想要与改革运动联合的狂热派。     Fearlessly did Luther defend the gospel from the attacks which came from every quarter. The word of God proved itself a weapon mighty in every conflict. With that word he warred against the usurped authority of the pope, and the rationalistic philosophy of the schoolmen, while he stood firm as a rock against the fanaticism that sought to ally itself with the Reformation. {GC 193.2}
     
31  这些敌对的分子都是凭自己的私意将《圣经》弃置一旁,而高举人的智慧为宗教真理和知识的泉源。唯理主义者以理智为神,为宗教信仰的标准。而罗马教则声称,教皇的主权是从使徒继承而来的,并且代代相传,从未间断,这样就使自己有充分的机会,在使徒任命的神圣外衣之下,遮掩了各样的奢侈和腐败。至于闵萨及其同人所自夸的“灵感”,则不过是出于自己的幻想,而其影响对世人或上帝的权威,却起了颠覆的作用。真正的基督教,必定接受《圣经》为圣灵默示的真理宝库,为辨别诸灵的标准。     Each of these opposing elements was in its own way setting aside the Holy Scriptures and exalting human wisdom as the source of religious truth and knowledge. Rationalism idolizes reason and makes this the criterion for religion. Romanism, claiming for her sovereign pontiff an inspiration descended in unbroken line from the apostles, and unchangeable through all time, gives ample opportunity for every species of extravagance and corruption to be concealed under the sanctity of the apostolic commission. The inspiration claimed by Munzer and his associates proceeded from no higher source than the vagaries of the imagination, and its influence was subversive of all authority, human or divine. True Christianity receives the word of God as the great treasure house of inspired truth and the test of all inspiration. {GC 193.3}
     
32  路德从瓦特堡回来之后,就完成了翻译《新约圣经》的工作,不久,德国人民就得到他们本国方言的福音了。一切热爱真理的人以非常喜乐的心情欢迎这个译本;但那些注重人的遗传和吩咐的人,却轻蔑地拒绝了。     Upon his return from the Wartburg, Luther completed his translation of the New Testament, and the gospel was soon after given to the people of Germany in their own language. This translation was received with great joy by all who loved the truth; but it was scornfully rejected by those who chose human traditions and the commandments of men. {GC 193.4}
     
33  神父们思及现在的一般平民都能同他们讨论上帝《圣经》的训言,而他们自己的无知势必被人揭露无遗,他们就不胜惊惶了。他们所有世俗论理的武器,根本无力抵挡圣灵的宝剑。罗马教用尽她所有的权威来阻止《圣经》的流行;但是谕旨,咒诅令,酷刑,都一样的无效。她越是诬蔑《圣经》,禁止《圣经》,百姓就更要知道《圣经》里究竟讲一些什么教训。凡识字的人都热心亲自研究上帝的话。他们随身携带《圣经》,读了又读,直到能把大部的章节背诵出来。路德看到民众那么欢迎《新约圣经》,就立时开始翻译旧约,每卷一经译完之后,就立即印行。     The priests were alarmed at the thought that the common people would now be able to discuss with them the precepts of God's word, and that their own ignorance would thus be exposed. The weapons of their carnal reasoning were powerless against the sword of the Spirit. Rome summoned all her authority to prevent the circulation of the Scriptures; but decrees, anathemas, and tortures were alike in vain. The more she condemned and prohibited the Bible, the greater was the anxiety of the people to know what it really taught. All who could read were eager to study the word of God for themselves. They carried it about with them, and read and reread, and could not be satisfied until they had committed large portions to memory. Seeing the favor with which the New Testament was received, Luther immediately began the translation of the Old, and published it in parts as fast as completed. {GC 194.1}
     
34  路德的作品无论在城市或乡村中,都一样受到欢迎。“凡路德和他朋友所选著者,都有别人为之发行。有一些修道士觉悟到修道院生活的不合理,所以愿将自己长期的懒惰生活一变而积极活动起来,可是他们既因未学而不能宣讲上帝的道,就往各省,遍历市镇乡村,推销路德和他朋友所著的书籍。不久,德国到处皆是这些勇敢的售书员了。”(注十五)     Luther's writings were welcomed alike in city and in hamlet. "What Luther and his friends composed, others circulated. Monks, convinced of the unlawfulness of monastic obligations, desirous of exchanging a long life of slothfulness for one of active exertion, but too ignorant to proclaim the word of God, traveled through the provinces, visiting hamlets and cottages, where they sold the books of Luther and his friends. Germany soon swarmed with these bold colporteurs." --Ibid., b. 9, ch. 11. {GC 194.2}
     
35  无论贫富智愚,都以非常的兴趣研究这些作品。入晚,乡村学校的教师们则向聚集在炉边的小群人们高声诵读。每一次总有一些人被真理所折服,欢喜快乐地接受了上帝的道,这些人就尽一切的力量,转而将这好消息传给别人。     These writings were studied with deep interest by rich and poor, the learned and the ignorant. At night the teachers of the village schools read them aloud to little groups gathered at the fireside. With every effort some souls would be convicted of the truth and, receiving the word with gladness, would in their turn tell the good news to others.
     
36  《圣经》的话已证实了:“你的言语一解开,就发出亮光,使愚人通达。”(诗119:130)研究《圣经》使人的心灵和理智起了极大的变化。罗马教统治的铁轭曾放在百姓身上,把他们束缚在无知,腐败之下。他们虽然严格地遵守种种迷信的仪式;但是这一切礼节对于他们的心灵和悟性却没有起什么作用。路德在宣讲中,一面清楚地提出上帝圣言的真理,一面将上帝的话放在平民的手中,这话本身就唤醒了他们潜在的能力。不但洁净并提高他们属灵的品质,而他们的智力也得到新的力量,使之勃勃然有生气。     The words of Inspiration were verified: "The entrance of Thy words giveth light; it giveth understanding unto the simple." Psalm 119:130. The study of the Scriptures was working a mighty change in the minds and hearts of the people. The papal rule had placed upon its subjects an iron yoke which held them in ignorance and degradation. A superstitious observance of forms had been scrupulously maintained; but in all their service the heart and intellect had had little part. The preaching of Luther, setting forth the plain truths of God's word, and then the word itself, placed in the hands of the common people, had aroused their dormant powers, not only purifying and ennobling the spiritual nature, but imparting new strength and vigor to the intellect. {GC 195.1}
     
37  各色人等都手持《圣经》,维护宗教改革的道理。罗马教曾把研究《圣经》的事完全托付神父和修道士了,这时他们就叫他们与这新兴的学说去辩驳。可是神父和修道士们既不明白《圣经》,又不知道上帝的大能,所以竟被他们所斥为无学问和信异端的人完全驳倒了。有一位罗马教的作家说:“不幸得很,路德劝跟从他的人除了《圣经》之外,不相信任何其他权威。”(注十六)有成群的人常聚集来谛听那些没有多少学问之人所维护的真理,也听他们与一些有学问有口才的神学家进行讨论。当圣言的简明教训驳倒了这些权贵们的论据时,他们那种惭愧无知是很明显的。许多工人,兵士,妇女,甚至小孩子们,还比那些神父和有学问的博士更熟悉《圣经》的教训呢。     Persons of all ranks were to be seen with the Bible in their hands, defending the doctrines of the Reformation. The papists who had left the study of the Scriptures to the priests and monks now called upon them to come forward and refute the new teachings. But, ignorant alike of the Scriptures and of the power of God, priests and friars were totally defeated by those whom they had denounced as unlearned and heretical. "Unhappily," said a Catholic writer, "Luther had persuaded his followers to put no faith in any other oracle than the Holy Scriptures."--D'Aubigne, b. 9, ch. 11. Crowds would gather to hear the truth advocated by men of little education, and even discussed by them with learned and eloquent theologians. The shameful ignorance of these great men was made apparent as their arguments were met by the simple teachings of God's word. Laborers, soldiers, women, and even children, were better acquainted with the Bible teachings than were the priests and learned doctors. {GC 195.2}
     
38  福音的门徒与支持教皇迷信的人,二者之间比较起来,在平民眼中是如此,在学者眼中也是如此。“拥护教皇的人多数都忽略了语言的研究和文学的修养,……而其对象却是豁达大度的青年,他们专心研究,查考《圣经》,并熟悉许多古典的名著。这些青年人具有活泼的精神,过人的热情,和勇敢的心志,以致他们所获得的知识,许久都没有人能与之相比。……因此,当这些拥护改革运动的青年在任何场合与罗马教的学者相遇时,他们很容易而有把握地予以驳击,致使这些无知的学者们含糊吱唔,在众人眼前受了应得的轻视。”(注十七)     The contrast between the disciples of the gospel and the upholders of popish superstition was no less manifest in the ranks of scholars than among the common people. "Opposed to the old champions of the hierarchy, who had neglected the study of languages and the cultivation of literature, . . . were generous-minded youth, devoted to study, investigating Scripture, and familiarizing themselves with the masterpieces of antiquity. Possessing an active mind, an elevated soul, and intrepid heart, these young men soon acquired such knowledge that for a long period none could compete with them. . . . Accordingly, when these youthful defenders of the Reformation met the Romish doctors in any assembly, they attacked them with such ease and confidence that these ignorant men hesitated, became embarrassed, and fell into a contempt merited in the eyes of all."--Ibid., b. 9, ch. 11. {GC 195.3}
     
39  当罗马教的神父们见自己的会众逐渐减少时,他们就请求官府的援助,企图用尽各样的力量使他们的听众回来。但是众人已经在新的教义中找到那能以满足心灵需要的粮食,他们就转离了那些多年以来,用无价值的糟糠来喂养他们的人,这些糟糠就是迷信的礼节和人为的遗传。     As the Romish clergy saw their congregations diminishing, they invoked the aid of the magistrates, and by every means in their power endeavored to bring back their hearers. But the people had found in the new teachings that which supplied the wants of their souls, and they turned away from those who had so long fed them with the worthless husks of superstitious rites and human traditions. {GC 196.1}
     
40  当煽起逼迫攻击真理的教师时,他们就遵行了基督的话:“有人在这城里逼迫你们,就逃到那城里去。”(太10:23)于是真光就照耀到各方各处了。这些逃亡者无论在哪里找到一个好客的人家,就住在那里宣讲基督,有时也在教会里,但若教会不准他们,他们就在人家里或在露天地里讲道。他们在哪里找到听众,那里就是一所奉献给上帝的圣殿。他们既凭着这样的努力和信心宣讲真理,真理就以难以抵抗的能力传开了。     When persecution was kindled against the teachers of the truth, they gave heed to the words of Christ: "When they persecute you in this city, flee ye into another." Matthew 10:23. The light penetrated everywhere. The fugitives would find somewhere a hospitable door opened to them, and there abiding, they would preach Christ, sometimes in the church, or, if denied that privilege, in private houses or in the open air. Wherever they could obtain a hearing was a consecrated temple. The truth, proclaimed with such energy and assurance, spread with irresistible power. {GC 196.2}
     
41  教会和官府们想要镇压“异端”,并没有效果。他们借助于监禁,酷刑,火柱,刀剑,也是枉然。千万的信徒用自己的血印证了他们的信仰,而工作仍然迈步前进。逼迫只能推广真理;撒但想要用狂热派来混淆真理,结果上帝的工作与撒但的工作之间的区别,就更加清楚地显明出来了。     In vain both ecclesiastical and civil authorities were invoked to crush the heresy. In vain they resorted to imprisonment, torture, fire, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Persecution served only to extend the truth, and the fanaticism which Satan endeavored to unite with it resulted in making more clear the contrast between the work of Satan and the work of God. {GC 196.3}
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* chenhen715会员 发表于 2013-4-14 20:37:49
回复 过路人会员 的评论
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
如果要订购《善恶之争》这本书请与我联系:QQ:920463037
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* yilin会员 发表于 2007-8-3 12:41:15
过路人: 请查看你的QQ信箱
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* 过路人会员 发表于 2007-7-21 21:15:29
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
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* 过路人会员 发表于 2007-7-21 21:15:29
我们教会正学习这本书
但这边却买不到
很不方便
能邮寄一些吗
最少20本
* yilin会员 发表于 2007-8-3 12:41:15
过路人: 请查看你的QQ信箱
* chenhen715会员 发表于 2013-4-14 20:37:49
如果要订购《善恶之争》这本书请与我联系:QQ:920463037