第170篇		Paper 170
天国		The Kingdom of Heaven
170:0.1 (1858.1) 3月11日周六下午，耶稣在佩拉宣讲了他最后一次布道。这是他公众侍奉的著名演讲之一，包含了对天国的全面彻底讨论。关于他用作他赠与使命之可互换指涉的天国和神国这两个术语之意涵和要义，他意识到了存在于他使徒和门徒心智中的困惑。尽管天国这个术语本应足以将它所代表的与所有与世上王国和世间管理机构的关联区分开来，但却并非如此。世间国王的观念在犹太人心智中过于根深蒂固，由此无法在一代人中被强行去除。因此耶稣起初并未公开反对这一长久被滋养的王国概念。		170:0.1 (1858.1) SATURDAY afternoon, March 11, Jesus preached his last sermon at Pella. This was among the notable addresses of his public ministry, embracing a full and complete discussion of the kingdom of heaven. He was aware of the confusion which existed in the minds of his apostles and disciples regarding the meaning and significance of the terms “kingdom of heaven” and “kingdom of God,” which he used as interchangeable designations of his bestowal mission. Although the very term kingdom of heaven should have been enough to separate what it stood for from all connection with earthly kingdoms and temporal governments, it was not. The idea of a temporal king was too deep-rooted in the Jewish mind thus to be dislodged in a single generation. Therefore Jesus did not at first openly oppose this long-nourished concept of the kingdom.
170:0.2 (1858.2) 这个安息日下午，主寻求澄清关于天国的教导；他从每个视角讨论了这一主题，并尽力说清这个术语在许多不同的意义上被使用。在这篇叙述中，我们将会通过添加耶稣在之前诸多场合所做诸多陈述，并通过包含在这同一天晚上只对使徒们所做的某些评论，来增强这一演说。我们也会针对随后王国观念之运作做出某些评论，因为它与后来的基督教会相关。		170:0.2 (1858.2) This Sabbath afternoon the Master sought to clarify the teaching about the kingdom of heaven; he discussed the subject from every viewpoint and endeavored to make clear the many different senses in which the term had been used. In this narrative we will amplify the address by adding numerous statements made by Jesus on previous occasions and by including some remarks made only to the apostles during the evening discussions of this same day. We will also make certain comments dealing with the subsequent outworking of the kingdom idea as it is related to the later Christian church.
1. 天国的概念 ^top		1. Concepts of the Kingdom of Heaven ^top
170:1.1 (1858.3) 涉及对耶稣布道的复述，应当注意的是，在整个希伯来圣经中，存在一个关于天国的双重概念。先知们将神国呈现为：		170:1.1 (1858.3) In connection with the recital of Jesus’ sermon it should be noted that throughout the Hebrew scriptures there was a dual concept of the kingdom of heaven. The prophets presented the kingdom of God as:
170:1.2 (1858.4) 1．一种当下实相；以及为		170:1.2 (1858.4) 1. A present reality; and as
170:1.3 (1858.5) 2．一种未来希望 -- 即在弥赛亚现身之际，王国被全然实现之时。这是施洗者约翰所教导的王国概念。		170:1.3 (1858.5) 2. A future hope—when the kingdom would be realized in fullness upon the appearance of the Messiah. This is the kingdom concept which John the Baptist taught.
170:1.4 (1858.6) 从一开始耶稣和使徒们就教导这两个概念。有另外两个王国观念，也应当铭记在心：		170:1.4 (1858.6) From the very first Jesus and the apostles taught both of these concepts. There were two other ideas of the kingdom which should be borne in mind:
170:1.5 (1858.7) 3．后来的犹太人关于一个具有超自然起源和奇迹般创始的世界范围超凡王国概念。		170:1.5 (1858.7) 3. The later Jewish concept of a world-wide and transcendental kingdom of supernatural origin and miraculous inauguration.
170:1.6 (1858.8) 4．波斯人的教导，描绘了在世界末日作为善战胜恶之成就而建立的一个神之王国。		170:1.6 (1858.8) 4. The Persian teachings portraying the establishment of a divine kingdom as the achievement of the triumph of good over evil at the end of the world.
170:1.7 (1858.9) 就在耶稣在世上降临之前，犹太人将所有这些王国观念综合起来，并杂糅进他们关于弥赛亚前来建立犹太人胜利时代、即神在世上之至高统治的永恒时代、新世界、所有人类都将崇拜雅威的时代的末日启示性概念中。在选择利用这一天国概念过程中，耶稣选择了采用犹太人宗教和波斯人宗教最至关重要和臻至顶峰性的传承。		170:1.7 (1858.9) Just before the advent of Jesus on earth, the Jews combined and confused all of these ideas of the kingdom into their apocalyptic concept of the Messiah’s coming to establish the age of the Jewish triumph, the eternal age of God’s supreme rule on earth, the new world, the era in which all mankind would worship Yahweh. In choosing to utilize this concept of the kingdom of heaven, Jesus elected to appropriate the most vital and culminating heritage of both the Jewish and Persian religions.
170:1.8 (1859.1) 天国，正如往下经由基督教时代诸多世纪所理解和误解的那般，包含了四组不同的观念：		170:1.8 (1859.1) The kingdom of heaven, as it has been understood and misunderstood down through the centuries of the Christian era, embraced four distinct groups of ideas:
170:1.9 (1859.2) 1. 犹太人的概念。		170:1.9 (1859.2) 1. The concept of the Jews.
170:1.10 (1859.3) 2. 波斯人的概念。		170:1.10 (1859.3) 2. The concept of the Persians.
170:1.11 (1859.4) 3. 耶稣的亲身体验概念 -- 即“你内在的天国。”		170:1.11 (1859.4) 3. The personal-experience concept of Jesus—“the kingdom of heaven within you.”
170:1.12 (1859.5) 4. 基督教的创立者和传播者试图在这个世界传播的复合的、混乱的概念。		170:1.12 (1859.5) 4. The composite and confused concepts which the founders and promulgators of Christianity have sought to impress upon the world.
170:1.13 (1859.6) 在不同时间和不同情况下，看似耶稣或许在他的公众教导中呈现了关于王国的众多概念，不过对他的使徒们来说，他始终把王国教导为包含了人与他世上同伴和天上之父相关的亲身体验。就王国而言，他最后一句始终是，“王国在你之内。”		170:1.13 (1859.6) At different times and in varying circumstances it appears that Jesus may have presented numerous concepts of the “kingdom” in his public teachings, but to his apostles he always taught the kingdom as embracing man’s personal experience in relation to his fellows on earth and to the Father in heaven. Concerning the kingdom, his last word always was, “The kingdom is within you.”
170:1.14 (1859.7) 关于天国这一术语意涵的多世纪混乱是由于三个因素：		170:1.14 (1859.7) Centuries of confusion regarding the meaning of the term “kingdom of heaven” have been due to three factors:
170:1.15 (1859.8) 1. 随着“王国”观念经历耶稣和他使徒对其重铸的各个渐进阶段而遵循它所造成的混乱。		170:1.15 (1859.8) 1. The confusion occasioned by observing the idea of the “kingdom” as it passed through the various progressive phases of its recasting by Jesus and his apostles.
170:1.16 (1859.9) 2. 早期基督教从犹太人土壤移植到外邦人土壤不可避免伴随的混乱。		170:1.16 (1859.9) 2. The confusion which was inevitably associated with the transplantation of early Christianity from a Jewish to a gentile soil.
170:1.17 (1859.10) 3. 固存于以下事实中的混乱，即基督教变成了一种关于耶稣人物这一中心观念而得以组织的宗教；王国福音越来越变成一种关于他的宗教。		170:1.17 (1859.10) 3. The confusion which was inherent in the fact that Christianity became a religion which was organized about the central idea of Jesus’ person; the gospel of the kingdom became more and more a religion about him.
2. 耶稣的王国概念 ^top		2. Jesus’ Concept of the Kingdom ^top
170:2.1 (1859.11) 主曾明确指出，天国必须始于、并集中于神之父亲身份这一真理和人类兄弟情谊这一相关事实的双重概念之上。耶稣宣称，对这一教导的接受，将会把人类从久远的动物性恐惧的束缚中解脱出来，与此同时，伴随以下充满灵性自由的新生赋与丰富人类生活：		170:2.1 (1859.11) The Master made it clear that the kingdom of heaven must begin with, and be centered in, the dual concept of the truth of the fatherhood of God and the correlated fact of the brotherhood of man. The acceptance of such a teaching, Jesus declared, would liberate man from the age-long bondage of animal fear and at the same time enrich human living with the following endowments of the new life of spiritual liberty:
170:2.2 (1859.12) 1．对新的勇气和增强灵性力量的拥有。王国福音是要令人自由，并启发他敢于希求永生。		170:2.2 (1859.12) 1. The possession of new courage and augmented spiritual power. The gospel of the kingdom was to set man free and inspire him to dare to hope for eternal life.
170:2.3 (1859.13) 2．福音为所有人、甚至穷人带来了充满崭新信心和真正慰藉的讯息。		170:2.3 (1859.13) 2. The gospel carried a message of new confidence and true consolation for all men, even for the poor.
170:2.4 (1859.14) 3．它本身就是一种崭新道德价值标准，用以衡量人类行为的崭新伦理标尺。它描绘了一种随之而来的人类社会新秩序之理想。		170:2.4 (1859.14) 3. It was in itself a new standard of moral values, a new ethical yardstick wherewith to measure human conduct. It portrayed the ideal of a resultant new order of human society.
170:2.5 (1859.15) 4．它教导了与物质界相比的灵性界之卓越；它赞美了灵性实相，提升了超人类理想。		170:2.5 (1859.15) 4. It taught the pre-eminence of the spiritual compared with the material; it glorified spiritual realities and exalted superhuman ideals.
170:2.6 (1860.1) 5．这个新福音提出灵性达成作为真正生活目标。人类生活接受了一种充满道德价值和神圣尊严的崭新赋与。		170:2.6 (1860.1) 5. This new gospel held up spiritual attainment as the true goal of living. Human life received a new endowment of moral value and divine dignity.
170:2.7 (1860.2) 6．耶稣教导永恒实相是正义世间奋斗之结果（回报）。人在世上的短暂旅居，由于对高贵天命的承认而获得了新的意义。		170:2.7 (1860.2) 6. Jesus taught that eternal realities were the result (reward) of righteous earthly striving. Man’s mortal sojourn on earth acquired new meanings consequent upon the recognition of a noble destiny.
170:2.8 (1860.3) 7．新的福音断言，人类救赎就是对一种要在神之被拯救子民未来无尽服务天命中得以履行和实现的深远神圣目的之启示。		170:2.8 (1860.3) 7. The new gospel affirmed that human salvation is the revelation of a far-reaching divine purpose to be fulfilled and realized in the future destiny of the endless service of the salvaged sons of God.
170:2.9 (1860.4) 这些教导涵盖了耶稣所教导的扩展了的王国观念。这一伟大概念很难被包含在施洗者约翰初级而又混乱的王国教导中。		170:2.9 (1860.4) These teachings cover the expanded idea of the kingdom which was taught by Jesus. This great concept was hardly embraced in the elementary and confused kingdom teachings of John the Baptist.
170:2.10 (1860.5) 使徒们无法把握主关与王国话语的真正意义。对耶稣教导的随后扭曲，之所以如它们在《新约》中所记载的那样，是因为福音作者们的概念被以下信念所浸染了，即耶稣那时仅离开这个世界很短时间；他不久就会怀着权能和荣耀返回建立王国 -- 正如他以肉体方式与他们在一起时他们所持有的观念一样。不过耶稣并未将王国之建立与他返回这个世界的观念联系到一起，多个世纪过去了，没有任何“新时代”出现之迹象，这绝不与耶稣的教导相悖。		170:2.10 (1860.5) The apostles were unable to grasp the real meaning of the Master’s utterances regarding the kingdom. The subsequent distortion of Jesus’ teachings, as they are recorded in the New Testament, is because the concept of the gospel writers was colored by the belief that Jesus was then absent from the world for only a short time; that he would soon return to establish the kingdom in power and glory—just such an idea as they held while he was with them in the flesh. But Jesus did not connect the establishment of the kingdom with the idea of his return to this world. That centuries have passed with no signs of the appearance of the “New Age” is in no way out of harmony with Jesus’ teaching.
170:2.11 (1860.6) 体现在这一布道中的这一伟大努力，是要将天国概念转译成履行神之意志观念理想的尝试。主长久教导他的追随者们祈祷：“愿您的国到来；愿您的意志得以履行”；此时他热切寻求引导他们放弃使用神国这个术语，以支持更为实用的等义词，神之意志。不过他并未成功。		170:2.11 (1860.6) The great effort embodied in this sermon was the attempt to translate the concept of the kingdom of heaven into the ideal of the idea of doing the will of God. Long had the Master taught his followers to pray: “Your kingdom come; your will be done”; and at this time he earnestly sought to induce them to abandon the use of the term kingdom of God in favor of the more practical equivalent, the will of God. But he did not succeed.
170:2.12 (1860.7) 耶稣渴望以天家概念、天上之父以及为同伴从事喜悦自愿服务、对父进行崇高智能崇拜的神之解脱子民，取代王国观念、国王和臣民。		170:2.12 (1860.7) Jesus desired to substitute for the idea of the kingdom, king, and subjects, the concept of the heavenly family, the heavenly Father, and the liberated sons of God engaged in joyful and voluntary service for their fellow men and in the sublime and intelligent worship of God the Father.
170:2.13 (1860.8) 到此时为止，使徒们已经获得了一种关于王国的双重视角；他们将它视为：		170:2.13 (1860.8) Up to this time the apostles had acquired a double viewpoint of the kingdom; they regarded it as:
170:2.14 (1860.9) 1. 彼时存在于真正信奉者心中的亲身体验事务，以及		170:2.14 (1860.9) 1. A matter of personal experience then present in the hearts of true believers, and
170:2.15 (1860.10) 2. 一种种族或世界现象问题；王国是未来期待的事物。		170:2.15 (1860.10) 2. A question of racial or world phenomena; that the kingdom was in the future, something to look forward to.
170:2.16 (1860.11) 他们将王国在人们心中的到来视为一个逐渐的发展，就像面团里的酵母，或是像芥菜种子的成长。他们相信，在种族和世界意义上来说，王国的到来将是既突然又壮观的。耶稣从不倦于告诉他们，天国是他们亲身实现更高灵性生活品质的体验；这些属灵体验的实相被逐步地转换成充满神性确定和永恒庄严的更高新层次。		170:2.16 (1860.11) They looked upon the coming of the kingdom in the hearts of men as a gradual development, like the leaven in the dough or like the growing of the mustard seed. They believed that the coming of the kingdom in the racial or world sense would be both sudden and spectacular. Jesus never tired of telling them that the kingdom of heaven was their personal experience of realizing the higher qualities of spiritual living; that these realities of the spirit experience are progressively translated to new and higher levels of divine certainty and eternal grandeur.
170:2.17 (1860.12) 在这天下午，主明显地教导了一种关于王国双重本质的崭新概念，因为他描述了以下两个方面：		170:2.17 (1860.12) On this afternoon the Master distinctly taught a new concept of the double nature of the kingdom in that he portrayed the following two phases:
170:2.18 (1860.13) “第一个。在这个世界的神之王国，履行神之意志的至高渴望，会产生改善的伦理道德行为之美好果实的人类无私之爱。		170:2.18 (1860.13) “First. The kingdom of God in this world, the supreme desire to do the will of God, the unselfish love of man which yields the good fruits of improved ethical and moral conduct.
170:2.19 (1861.1) “第二个。在天上的神之王国，凡人信奉者的目标，在其中对神之爱得以完美化，在其中神之意志得到更为神圣地履行。”		170:2.19 (1861.1) “Second. The kingdom of God in heaven, the goal of mortal believers, the estate wherein the love for God is perfected, and wherein the will of God is done more divinely.”
170:2.20 (1861.2) 耶稣教导，凭借信仰，信奉者会当下进入王国。在不同的讲话中，他教导两样东西对凭借信仰进入王国是必不可少的：		170:2.20 (1861.2) Jesus taught that, by faith, the believer enters the kingdom now. In the various discourses he taught that two things are essential to faith-entrance into the kingdom:
170:2.21 (1861.3) 1. 信仰，真诚。要像小孩一样前来，接收子民身份的赠与作为礼物；对父的智慧毫不质疑，充满全然信心和真正信任，顺从履行父之意志；不带偏见和先入之见进入王国；像未受宠坏的孩子般心态开放、易于教导。		170:2.21 (1861.3) 1. Faith, sincerity. To come as a little child, to receive the bestowal of sonship as a gift; to submit to the doing of the Father’s will without questioning and in the full confidence and genuine trustfulness of the Father’s wisdom; to come into the kingdom free from prejudice and preconception; to be open-minded and teachable like an unspoiled child.
170:2.22 (1861.4) 2. 真理渴求。对正义的渴求，心智的改变，变得似神般并去找到神的动机之获得。		170:2.22 (1861.4) 2. Truth hunger. The thirst for righteousness, a change of mind, the acquirement of the motive to be like God and to find God.
170:2.23 (1861.5) 耶稣教导，罪恶并非是一种有缺陷本性的产物，而是一种由不顺从意志所主导的明知心智之产物。关于罪恶，他教导神已经宽恕了；我们通过宽恕我们同伴之行为，令这种宽恕亲身可得。当你宽恕了肉身中的兄弟，你藉此在你自己灵魂中为接受神对你自身罪行的宽恕这一实相创造了能力。		170:2.23 (1861.5) Jesus taught that sin is not the child of a defective nature but rather the offspring of a knowing mind dominated by an unsubmissive will. Regarding sin, he taught that God has forgiven; that we make such forgiveness personally available by the act of forgiving our fellows. When you forgive your brother in the flesh, you thereby create the capacity in your own soul for the reception of the reality of God’s forgiveness of your own misdeeds.
170:2.24 (1861.6) 到使徒约翰开始书写耶稣生平与教导的故事之时，早期的基督徒因作为一种迫害之滋生物的神之王国观念经历了太多的麻烦，以致他们在很大程度上放弃了这个术语的使用。约翰大多谈论“永恒的生命（永生）”。耶稣将它提及为“生命之王国”。他也频繁提到“在你之内的神之王国”。他一度谈起这种体验为“与上父的家庭友伴关系”。耶稣寻求用许多术语代替王国，但却始终没有成功。在其他术语中，他使用了：神之家族，父之意志，神之友伴，信奉者之友伴关系，人类的兄弟情谊，父的羊圈，神之子民，忠诚者的友伴关系，父之服务，以及神之解脱子民。		170:2.24 (1861.6) By the time the Apostle John began to write the story of Jesus’ life and teachings, the early Christians had experienced so much trouble with the kingdom-of-God idea as a breeder of persecution that they had largely abandoned the use of the term. John talks much about the “eternal life.” Jesus often spoke of it as the “kingdom of life.” He also frequently referred to “the kingdom of God within you.” He once spoke of such an experience as “family fellowship with God the Father.” Jesus sought to substitute many terms for the kingdom but always without success. Among others, he used: the family of God, the Father’s will, the friends of God, the fellowship of believers, the brotherhood of man, the Father’s fold, the children of God, the fellowship of the faithful, the Father’s service, and the liberated sons of God.
170:2.25 (1861.7) 但他未能摆脱对王国观念的使用。直到五十多年以后，直到耶路撒冷被罗马军队毁灭之后，这一王国概念才开始换成了对永生的崇拜，因为它的社会性和制度性方面被快速扩展和具化的基督教会所接管了。		170:2.25 (1861.7) But he could not escape the use of the kingdom idea. It was more than fifty years later, not until after the destruction of Jerusalem by the Roman armies, that this concept of the kingdom began to change into the cult of eternal life as its social and institutional aspects were taken over by the rapidly expanding and crystallizing Christian church.
3. 与正义的关系 ^top		3. In Relation to Righteousness ^top
170:3.1 (1861.8) 耶稣始终尝试给他的使徒和门徒留下以下印象，即他们必须凭借信仰，获得一种超过某些文士和法律赛人在世界面前如此自负炫耀的奴性行为中的正义。		170:3.1 (1861.8) Jesus was always trying to impress upon his apostles and disciples that they must acquire, by faith, a righteousness which would exceed the righteousness of slavish works which some of the scribes and Pharisees paraded so vaingloriously before the world.
170:3.2 (1861.9) 尽管耶稣教导了那一信仰，即纯然的孩子般的信念，是通向王国之门的钥匙，但每个信奉的孩子必定有渐进的正义之阶梯要攀升，以便成长为神之强健子民的全然身材。		170:3.2 (1861.9) Though Jesus taught that faith, simple childlike belief, is the key to the door of the kingdom, he also taught that, having entered the door, there are the progressive steps of righteousness which every believing child must ascend in order to grow up to the full stature of the robust sons of God.
170:3.3 (1861.10) 正是在考虑接受神之宽恕的手段的过程中，对王国正义之达成才得以揭示。信仰是你进入神之家族要付出的代价；不过宽恕则是神接受你的信仰作为准入代价之行为。王国信奉者对神之宽恕的接受涉及一种明确而又实际的体验，并包含以下四个阶梯，即王国内在正义之阶梯：		170:3.3 (1861.10) It is in the consideration of the technique of receiving God’s forgiveness that the attainment of the righteousness of the kingdom is revealed. Faith is the price you pay for entrance into the family of God; but forgiveness is the act of God which accepts your faith as the price of admission. And the reception of the forgiveness of God by a kingdom believer involves a definite and actual experience and consists in the following four steps, the kingdom steps of inner righteousness:
170:3.4 (1862.1) 1．只要人宽恕了他的同伴，神的宽恕就实际可得，并被他亲身体验到。		170:3.4 (1862.1) 1. God’s forgiveness is made actually available and is personally experienced by man just in so far as he forgives his fellows.
170:3.5 (1862.2) 2．除非人像爱自己一样爱他的同伴，否则他将不会真正宽恕他们。		170:3.5 (1862.2) 2. Man will not truly forgive his fellows unless he loves them as himself.
170:3.6 (1862.3) 3．因此爱邻如己是最高的伦理。		170:3.6 (1862.3) 3. To thus love your neighbor as yourself is the highest ethics.
170:3.7 (1862.4) 4．然后，道德行为、真正正义会成为这种爱之自然结果。		170:3.7 (1862.4) 4. Moral conduct, true righteousness, becomes, then, the natural result of such love.
170:3.8 (1862.5) 因此很明显，王国的真正内在宗教可靠而又渐趋倾向于在社会服务的实用渠道中展现自身。耶稣教导一种迫使其信奉者从事履行爱心服务的鲜活宗教。不过，耶稣并未用伦理取代宗教。他教导宗教为因，伦理为果。		170:3.8 (1862.5) It therefore is evident that the true and inner religion of the kingdom unfailingly and increasingly tends to manifest itself in practical avenues of social service. Jesus taught a living religion that impelled its believers to engage in the doing of loving service. But Jesus did not put ethics in the place of religion. He taught religion as a cause and ethics as a result.
170:3.9 (1862.6) 任何行为之正义性必须要靠动机所衡量；因此最高形式的善是无意识的。耶稣从未关注道德或伦理这类东西。他全然关注那内在的与父的灵性友伴关系，它如此必然而又直接地显现为对人的外在爱心服务。他教导王国的宗教是一种真正的亲身体验，没有人能将它容纳于自身之内；作为信奉者家族成员的意识不可避免导向对家族行为规则的实践，即对一个人兄弟姐妹的服务，以努力提升和扩展兄弟情谊。		170:3.9 (1862.6) The righteousness of any act must be measured by the motive; the highest forms of good are therefore unconscious. Jesus was never concerned with morals or ethics as such. He was wholly concerned with that inward and spiritual fellowship with God the Father which so certainly and directly manifests itself as outward and loving service for man. He taught that the religion of the kingdom is a genuine personal experience which no man can contain within himself; that the consciousness of being a member of the family of believers leads inevitably to the practice of the precepts of the family conduct, the service of one’s brothers and sisters in the effort to enhance and enlarge the brotherhood.
170:3.10 (1862.7) 王国的宗教是亲身性的，个体性的；成果、即结果是家族性的，社会性的。耶稣从未放弃赞扬与社群相对比的个体之神圣性。不过他也认识到，人通过无私服务发展其品格；人在与其同伴的爱心关系中展现他的道德本性。		170:3.10 (1862.7) The religion of the kingdom is personal, individual; the fruits, the results, are familial, social. Jesus never failed to exalt the sacredness of the individual as contrasted with the community. But he also recognized that man develops his character by unselfish service; that he unfolds his moral nature in loving relations with his fellows.
170:3.11 (1862.8) 通过教导王国在内心、通过赞扬个体，耶稣对旧的社会造成了致命打击，因为他开创了充满真正社会正义的新天命时代。这个世界对这种新的社会秩序知之甚少，因为它拒绝实践天国福音的原则。当这个充满灵性卓越的王国来到世上之时，它将不只显现在改善的社会和物质条件上，而且显现在那些增强的、充实的灵性价值的荣光上，这是将要来临的、充满改善人类关系和渐进灵性达成的时代之典型特征。		170:3.11 (1862.8) By teaching that the kingdom is within, by exalting the individual, Jesus struck the deathblow of the old society in that he ushered in the new dispensation of true social righteousness. This new order of society the world has little known because it has refused to practice the principles of the gospel of the kingdom of heaven. And when this kingdom of spiritual pre-eminence does come upon the earth, it will not be manifested in mere improved social and material conditions, but rather in the glories of those enhanced and enriched spiritual values which are characteristic of the approaching age of improved human relations and advancing spiritual attainments.
4. 耶稣关于王国的教导 ^top		4. Jesus’ Teaching About the Kingdom ^top
170:4.1 (1862.9) 耶稣从未对王国给出一个精确的定义。在一个时间他会论述王国的一个方面，在另一个时间他会讨论神在人们心中之支配所形成的兄弟情谊的一个不同方面。在这个安息日下午的布道过程中，耶稣提到了不少于五个王国阶段或纪元，它们是：		170:4.1 (1862.9) Jesus never gave a precise definition of the kingdom. At one time he would discourse on one phase of the kingdom, and at another time he would discuss a different aspect of the brotherhood of God’s reign in the hearts of men. In the course of this Sabbath afternoon’s sermon Jesus noted no less than five phases, or epochs, of the kingdom, and they were:
170:4.2 (1862.10) 1. 个体信奉者与上父之友伴关系所形成的亲身内向灵性生活体验。		170:4.2 (1862.10) 1. The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father.
170:4.3 (1863.1) 2. 福音信奉者扩展的兄弟情谊，神之灵在个体信奉者心中支配所产生的充满增强道德和活跃伦理的社会层面。		170:4.3 (1863.1) 2. The enlarging brotherhood of gospel believers, the social aspects of the enhanced morals and quickened ethics resulting from the reign of God’s spirit in the hearts of individual believers.
170:4.4 (1863.2) 3. 在世上和天上盛行的不可见灵性存有之超凡人兄弟情谊，即超人类性的神国。		170:4.4 (1863.2) 3. The supermortal brotherhood of invisible spiritual beings which prevails on earth and in heaven, the superhuman kingdom of God.
170:4.5 (1863.3) 4. 神之意志更完美履行之前景，朝向一种与改善的灵性生活相关联的新社会秩序 -- 即下个人类时代之开端推进。		170:4.5 (1863.3) 4. The prospect of the more perfect fulfillment of the will of God, the advance toward the dawn of a new social order in connection with improved spiritual living—the next age of man.
170:4.6 (1863.4) 5. 全然成形之王国、即未来世上光与生命的灵性时代。		170:4.6 (1863.4) 5. The kingdom in its fullness, the future spiritual age of light and life on earth.
170:4.7 (1863.5) 为此我们必须始终要检视主的教导，以确定当他使用天国这个术语时，他可能提及到这五个阶段中的哪一个。通过这个逐渐改变人的意志、由此影响人类决定之过程，迈克尔及其同伴们同样逐渐但却确定地改变了人类演进的整个过程，无论是在社会还是其他方面。		170:4.7 (1863.5) Wherefore must we always examine the Master’s teaching to ascertain which of these five phases he may have reference to when he makes use of the term kingdom of heaven. By this process of gradually changing man’s will and thus affecting human decisions, Michael and his associates are likewise gradually but certainly changing the entire course of human evolution, social and otherwise.
170:4.8 (1863.6) 主在这一场合将重点放在以下五点上，作为代表王国福音的主要特色：		170:4.8 (1863.6) The Master on this occasion placed emphasis on the following five points as representing the cardinal features of the gospel of the kingdom:
170:4.9 (1863.7) 1. 个人的卓越性。		170:4.9 (1863.7) 1. The pre-eminence of the individual.
170:4.10 (1863.8) 2. 在人的体验中作为决定性因素的意志。		170:4.10 (1863.8) 2. The will as the determining factor in man’s experience.
170:4.11 (1863.9) 3. 与上父的灵性友伴关系。		170:4.11 (1863.9) 3. Spiritual fellowship with God the Father.
170:4.12 (1863.10) 4. 对人类爱心服务的至高满足。		170:4.12 (1863.10) 4. The supreme satisfactions of the loving service of man.
170:4.13 (1863.11) 5. 人类人格中灵性对物质性的超越。		170:4.13 (1863.11) 5. The transcendency of the spiritual over the material in human personality.
170:4.14 (1863.12) 这个世界从未严肃、认真或真诚试验耶稣天国教义中这些动态的观念和神性的理想。不过你们不应因王国观念在玉苒厦(Urantia)上看似缓慢的进展而变得气馁。要记住，渐进性演进之秩序会受制于物质界和灵性界突然而又意想不到的周期性变化。耶稣作为一个化身之子的赠与，就是这个世界灵性生活中这样一个奇异而又意想不到的事件。在寻求王国之时代显现上，也不要犯下未能在你们自己灵魂之中引发其创建的致命错误。		170:4.14 (1863.12) This world has never seriously or sincerely or honestly tried out these dynamic ideas and divine ideals of Jesus’ doctrine of the kingdom of heaven. But you should not become discouraged by the apparently slow progress of the kingdom idea on Urantia. Remember that the order of progressive evolution is subjected to sudden and unexpected periodical changes in both the material and the spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world. Neither make the fatal mistake, in looking for the age manifestation of the kingdom, of failing to effect its establishment within your own souls.
170:4.15 (1863.13) 尽管耶稣将王国的一个阶段指涉为未来，并的确在众多场合暗示，这一事件或许作为一种世界危机的一部分而出现；尽管他的确同样在几个场合最为肯定明确地许诺某个时候要返回玉苒厦(Urantia)，应当记住的是，他从未正面将这两个观念联系在一起。他许诺了在世上未来某个时间一种对王国的崭新启示；他也许诺某个时候要亲身返回这个世界；但他并未说这两个事件是同义的。据我们所知，这两个许诺可能或可能不指涉同一事件。		170:4.15 (1863.13) Although Jesus referred one phase of the kingdom to the future and did, on numerous occasions, intimate that such an event might appear as a part of a world crisis; and though he did likewise most certainly, on several occasions, definitely promise sometime to return to Urantia, it should be recorded that he never positively linked these two ideas together. He promised a new revelation of the kingdom on earth and at some future time; he also promised sometime to come back to this world in person; but he did not say that these two events were synonymous. From all we know these promises may, or may not, refer to the same event.
170:4.16 (1863.14) 他的使徒和门徒们最为肯定地将这两个教导联系到了一起。当王国未能如他们所期待的那般物质化时，回想起主关于一个未来王国的教导，以及记起他再次返回的许诺，他们匆忙得出结论，这两个许诺指代一个相同事件；因此他们活在他立即再临、怀着权能和荣耀建立全然王国的希望中。相继相信的各个世代也怀有同样令人鼓舞、但却又令人失望的希望。		170:4.16 (1863.14) His apostles and disciples most certainly linked these two teachings together. When the kingdom failed to materialize as they had expected, recalling the Master’s teaching concerning a future kingdom and remembering his promise to come again, they jumped to the conclusion that these promises referred to an identical event; and therefore they lived in hope of his immediate second coming to establish the kingdom in its fullness and with power and glory. And so have successive believing generations lived on earth entertaining the same inspiring but disappointing hope.
5. 后来的王国观念 ^top		5. Later Ideas of the Kingdom ^top
170:5.1 (1864.1) 总结了耶稣关于天国的教导，我们获许来陈述某些附加的王国概念上的后来观念，并就王国在到来时代可能的演进从事一种预示性的预测。		170:5.1 (1864.1) Having summarized the teachings of Jesus about the kingdom of heaven, we are permitted to narrate certain later ideas which became attached to the concept of the kingdom and to engage in a prophetic forecast of the kingdom as it may evolve in the age to come.
170:5.2 (1864.2) 在基督教宣传的最初几个世纪中，天国的观念受到了彼时快速发展的希腊理想主义见解、即自然物为灵性物的影子 -- 暂存物为永恒物的时间性影子之观念的极大影响。		170:5.2 (1864.2) Throughout the first centuries of the Christian propaganda, the idea of the kingdom of heaven was tremendously influenced by the then rapidly spreading notions of Greek idealism, the idea of the natural as the shadow of the spiritual—the temporal as the time shadow of the eternal.
170:5.3 (1864.3) 不过，当王国的弥赛亚变成了教会的救世主，这标志着耶稣的教导从犹太人土壤到外邦人土壤的移植迈出了巨大的一步，这一教会是出自保罗和他的继任者们的活动，并基于耶稣的诸多教导之上，因为它们被斐洛的观念和波斯人的善恶教义所补充了。		170:5.3 (1864.3) But the great step which marked the transplantation of the teachings of Jesus from a Jewish to a gentile soil was taken when the Messiah of the kingdom became the Redeemer of the church, a religious and social organization growing out of the activities of Paul and his successors and based on the teachings of Jesus as they were supplemented by the ideas of Philo and the Persian doctrines of good and evil.
170:5.4 (1864.4) 体现在王国福音教导中的耶稣的观念和理想，几近未能实现，因为他的追随者们逐步扭曲了他的宣布。主的王国概念被两大倾向所显著改动了：		170:5.4 (1864.4) The ideas and ideals of Jesus, embodied in the teaching of the gospel of the kingdom, nearly failed of realization as his followers progressively distorted his pronouncements. The Master’s concept of the kingdom was notably modified by two great tendencies:
170:5.5 (1864.5) 1．犹太人信奉者坚持视他为弥赛亚。他们相信耶稣很快就会实际返回，来建立世界范围的、或多或少的物质性王国。		170:5.5 (1864.5) 1. The Jewish believers persisted in regarding him as the Messiah. They believed that Jesus would very soon return actually to establish the world-wide and more or less material kingdom.
170:5.6 (1864.6) 2．外邦人基督徒很早就开始接受保罗的教义，这渐趋导向以下普遍信念，即耶稣是教会子民的救世主，而教会则是更早期王国纯灵性兄弟会概念的崭新制度性继承者。		170:5.6 (1864.6) 2. The gentile Christians began very early to accept the doctrines of Paul, which led increasingly to the general belief that Jesus was the Redeemer of the children of the church, the new and institutional successor of the earlier concept of the purely spiritual brotherhood of the kingdom.
170:5.7 (1864.7) 作为王国之社会性副产物的教会，本应是完全自然甚至是可取的。教会的邪恶并不是它的存在，而是它几近完全取代了耶稣的王国概念。保罗的制度化教会成了耶稣所宣扬的天国的实际代替物。		170:5.7 (1864.7) The church, as a social outgrowth of the kingdom, would have been wholly natural and even desirable. The evil of the church was not its existence, but rather that it almost completely supplanted the Jesus concept of the kingdom. Paul’s institutionalized church became a virtual substitute for the kingdom of heaven which Jesus had proclaimed.
170:5.8 (1864.8) 不过不要怀疑，主所教导的这同一天国存在于信奉者的心中，还将会被宣扬给这一基督教会，乃至被宣扬给世上所有其他宗教、种族、国家 -- 甚至宣扬给每个个人。		170:5.8 (1864.8) But doubt not, this same kingdom of heaven which the Master taught exists within the heart of the believer, will yet be proclaimed to this Christian church, even as to all other religions, races, and nations on earth—even to every individual.
170:5.9 (1864.9) 耶稣教导的王国，即充满个人正义的灵性理想和人与神的神圣友伴关系概念，逐渐被湮没于耶稣这个人物作为救世主兼造物者和一个社会化宗教社群灵性头领的神秘概念中。以此方式，一种正式而又制度化的教会成了个体受灵引导的王国兄弟情谊的代替物。		170:5.9 (1864.9) The kingdom of Jesus’ teaching, the spiritual ideal of individual righteousness and the concept of man’s divine fellowship with God, became gradually submerged into the mystic conception of the person of Jesus as the Redeemer-Creator and spiritual head of a socialized religious community. In this way a formal and institutional church became the substitute for the individually spirit-led brotherhood of the kingdom.
170:5.10 (1864.10) 教会曾是耶稣生平与教导的一种不可避免而又十分有益的社会产物；悲剧在于以下事实，即这种对王国教导的社会反应如此完全地置换了耶稣所教导和活出的真正王国之灵性概念。		170:5.10 (1864.10) The church was an inevitable and useful social result of Jesus’ life and teachings; the tragedy consisted in the fact that this social reaction to the teachings of the kingdom so fully displaced the spiritual concept of the real kingdom as Jesus taught and lived it.
170:5.11 (1865.1) 对于犹太人来说，王国是以色列人的社群；对于外邦人来说，它变成了基督教会。对于耶稣，王国是那些坦承对神之父亲身份的信仰、藉此宣称他们全心奉献于神之意志的履行，由此成为人类灵性兄弟情谊之成员的个人之总计。		170:5.11 (1865.1) The kingdom, to the Jews, was the Israelite community; to the gentiles it became the Christian church. To Jesus the kingdom was the sum of those individuals who had confessed their faith in the fatherhood of God, thereby declaring their wholehearted dedication to the doing of the will of God, thus becoming members of the spiritual brotherhood of man.
170:5.12 (1865.2) 主完全意识到，某些社会产物会作为王国福音传播的后果而出现在世界上；但他本打算，所有这些可取的社会显现物，应该作为这种个体信奉者的内在亲身体验、与内驻并激活所有这些信奉者神性之灵的这种纯灵性友伴关系和交融之无意识而又不可避免的副产物或自然成果而出现。		170:5.12 (1865.2) The Master fully realized that certain social results would appear in the world as a consequence of the spread of the gospel of the kingdom; but he intended that all such desirable social manifestations should appear as unconscious and inevitable outgrowths, or natural fruits, of this inner personal experience of individual believers, this purely spiritual fellowship and communion with the divine spirit which indwells and activates all such believers.
170:5.13 (1865.3) 耶稣预见到，一种社会组织或教会，将会紧随真正灵性王国的进展而来，那就是为何他从未反对使徒们践行的约翰洗礼仪式。他教导，热爱真理之灵魂，渴求正义、渴求神之人，会凭借信仰而被纳入灵性王国；与此同时，使徒们则教导，这个信奉者凭借外在洗礼仪式而被纳入门徒的这个社会组织。		170:5.13 (1865.3) Jesus foresaw that a social organization, or church, would follow the progress of the true spiritual kingdom, and that is why he never opposed the apostles’ practicing the rite of John’s baptism. He taught that the truth-loving soul, the one who hungers and thirsts for righteousness, for God, is admitted by faith to the spiritual kingdom; at the same time the apostles taught that such a believer is admitted to the social organization of disciples by the outward rite of baptism.
170:5.14 (1865.4) 当耶稣的近身追随者们认识到，凭借个人信奉者属灵之支配和指引在人们心中实现他王国创建的理想部分失败时，他们便着手通过用一种可见社会组织、即基督教会的逐渐创造，来代替主的王国理想，以避免他教导的完全遗失。当他们完成了这个替代计划，为了保持一致性以及对主关于王国事实之教导提供认可，他们继而将王国设到了未来。教会在它刚得以充分确立之时，就开始教导王国实际上会出现在基督教时代之顶峰、即出现在基督再临之时。		170:5.14 (1865.4) When Jesus’ immediate followers recognized their partial failure to realize his ideal of the establishment of the kingdom in the hearts of men by the spirit’s domination and guidance of the individual believer, they set about to save his teaching from being wholly lost by substituting for the Master’s ideal of the kingdom the gradual creation of a visible social organization, the Christian church. And when they had accomplished this program of substitution, in order to maintain consistency and to provide for the recognition of the Master’s teaching regarding the fact of the kingdom, they proceeded to set the kingdom off into the future. The church, just as soon as it was well established, began to teach that the kingdom was in reality to appear at the culmination of the Christian age, at the second coming of Christ.
170:5.15 (1865.5) 以此方式，王国变成了一个时代概念，一种未来探访的观念，以及极高者圣徒们最终救赎的观念。早期的基督教徒（以及太多后来的基督徒），普遍失去了耶稣王国教导中体现的父与子观念，同时他们代以教会极好组织的社会友伴关系。教会由此基本上变成了一种有效置换了耶稣灵性兄弟情谊概念和理想的社会性兄弟会。		170:5.15 (1865.5) In this manner the kingdom became the concept of an age, the idea of a future visitation, and the ideal of the final redemption of the saints of the Most High. The early Christians (and all too many of the later ones) generally lost sight of the Father-and-son idea embodied in Jesus’ teaching of the kingdom, while they substituted therefor the well-organized social fellowship of the church. The church thus became in the main a social brotherhood which effectively displaced Jesus’ concept and ideal of a spiritual brotherhood.
170:5.16 (1865.6) 耶稣的理想概念在很大程度上失败了，不过在主的生平和教导的根基之上，辅以希腊人和波斯人的永生概念，加以斐洛的暂存物与灵性物对比的教义，保罗出去构建了玉苒厦(Urantia)上所曾存在的最为进步性的人类社群之一。		170:5.16 (1865.6) Jesus’ ideal concept largely failed, but upon the foundation of the Master’s personal life and teachings, supplemented by the Greek and Persian concepts of eternal life and augmented by Philo’s doctrine of the temporal contrasted with the spiritual, Paul went forth to build up one of the most progressive human societies which has ever existed on Urantia.
170:5.17 (1865.7) 耶稣的概念仍然活在这个世界的先进宗教中。保罗的基督教会是耶稣想要天国所成为的 --也是它最为肯定要成为的一切之社会化和人类化影子。保罗和他的继承者们部分地将永生的问题从个人转向了教会。基督由此变成了教会的头领，而非父之王国家庭中每个个体信奉者的兄长。保罗和他的同辈人，将耶稣关于他自身和个体信奉者的灵性暗示，都应用到了作为一群信奉者的教会身上；在这样做的过程中，他们对个人信奉者心中耶稣的神之王国概念造成了致命一击。		170:5.17 (1865.7) The concept of Jesus is still alive in the advanced religions of the world. Paul’s Christian church is the socialized and humanized shadow of what Jesus intended the kingdom of heaven to be—and what it most certainly will yet become. Paul and his successors partly transferred the issues of eternal life from the individual to the church. Christ thus became the head of the church rather than the elder brother of each individual believer in the Father’s family of the kingdom. Paul and his contemporaries applied all of Jesus’ spiritual implications regarding himself and the individual believer to the church as a group of believers; and in doing this, they struck a deathblow to Jesus’ concept of the divine kingdom in the heart of the individual believer.
170:5.18 (1866.1) 就这样，多个世纪以来，基督教会在极为尴尬的情况下劳作，因为它竟敢于声称拥有王国的神秘力量和特权，这些力量和特权只能在耶稣和他的灵性信奉者兄弟之间才能被运用和体验。由此显而易见的是，教会的会员身份并不必要意味着王国中的友伴关系。一个是灵性的，另一个主要是社会性的。		170:5.18 (1866.1) And so, for centuries, the Christian church has labored under great embarrassment because it dared to lay claim to those mysterious powers and privileges of the kingdom, powers and privileges which can be exercised and experienced only between Jesus and his spiritual believer brothers. And thus it becomes apparent that membership in the church does not necessarily mean fellowship in the kingdom; one is spiritual, the other mainly social.
170:5.19 (1866.2) 迟早，另一位更伟大的施洗者约翰会适时站起来声称“神之王国近在咫尺了” -- 意味着耶稣高等灵性概念的回归，他声称王国就是他天上之父在信奉者心中占主导并超越一切的意志 -- 而履行所有这一切，既不以任何方式指涉世上的可见教会，也不指涉期盼的基督再临。对耶稣的实际教导，必定会有一种复兴到来，这样一种重述将会撤销他早期追随者们就迈克尔在世上逗留之事实四处奔走来创建的一种社会哲学性信念体系的工作。在很短时期内，关于耶稣的这一故事之教导，几近取代了耶稣的王国福音布道。以此方式，一种历史性宗教置换了那一教导，耶稣在那其中将人类的最高道德理念和灵性理想与人类对来世的最为崇高希望-- 即永生融合到了一起。而那就是王国福音。		170:5.19 (1866.2) Sooner or later another and greater John the Baptist is due to arise proclaiming “the kingdom of God is at hand”—meaning a return to the high spiritual concept of Jesus, who proclaimed that the kingdom is the will of his heavenly Father dominant and transcendent in the heart of the believer—and doing all this without in any way referring either to the visible church on earth or to the anticipated second coming of Christ. There must come a revival of the actual teachings of Jesus, such a restatement as will undo the work of his early followers who went about to create a sociophilosophical system of belief regarding the fact of Michael’s sojourn on earth. In a short time the teaching of this story about Jesus nearly supplanted the preaching of Jesus’ gospel of the kingdom. In this way a historical religion displaced that teaching in which Jesus had blended man’s highest moral ideas and spiritual ideals with man’s most sublime hope for the future—eternal life. And that was the gospel of the kingdom.
170:5.20 (1866.3) 正是因为耶稣的福音是如此多方面，以至在几个世纪里，对他诸多教导之记载的学习者们分裂成了如此多的教派和宗派。基督教信奉者的这种可悲再分，源自未能在主的多样教导中辨别出他无比一生的神圣一体性。不过终有一日，对耶稣的真正信奉者不会由此在不信者们面前，在其态度上加以灵性分裂。我们始终会有智性理解和阐释的多样性，甚至会有不同的社会化程度，不过缺乏灵性兄弟情谊却是不可原谅和应受谴责的。		170:5.20 (1866.3) It is just because the gospel of Jesus was so many-sided that within a few centuries students of the records of his teachings became divided up into so many cults and sects. This pitiful subdivision of Christian believers results from failure to discern in the Master’s manifold teachings the divine oneness of his matchless life. But someday the true believers in Jesus will not be thus spiritually divided in their attitude before unbelievers. Always we may have diversity of intellectual comprehension and interpretation, even varying degrees of socialization, but lack of spiritual brotherhood is both inexcusable and reprehensible.
170:5.21 (1866.4) 不要弄错！在耶稣的教导中有一种永恒的本质，它不会允许这些教导永远在思考的人类心中毫无成果。耶稣所设想的王国已在很大程度上在世上失败了；目前，一个外在的教会取代了它的位置；不过你们应该理解，这个教会只是这个受挫灵性王国的幼虫阶段，这个王国将会把它带过这个物质性时代，并继续进入一个更为灵性的天命时代，主的教导在其中会享有一个更充分的发展机会。由此，这个所谓的基督教会的的确会成为耶稣的概念性王国此时沉眠于其中的虫茧。神性兄弟情谊之王国仍是活着的，并终归而又确定地从这一长久沉眠中出来，就如同蝴蝶终归会作为其不那么有吸引力的变形发展生物之美丽展开物而出现那般确定无疑。		170:5.21 (1866.4) Mistake not! there is in the teachings of Jesus an eternal nature which will not permit them forever to remain unfruitful in the hearts of thinking men. The kingdom as Jesus conceived it has to a large extent failed on earth; for the time being, an outward church has taken its place; but you should comprehend that this church is only the larval stage of the thwarted spiritual kingdom, which will carry it through this material age and over into a more spiritual dispensation where the Master’s teachings may enjoy a fuller opportunity for development. Thus does the so-called Christian church become the cocoon in which the kingdom of Jesus’ concept now slumbers. The kingdom of the divine brotherhood is still alive and will eventually and certainly come forth from this long submergence, just as surely as the butterfly eventually emerges as the beautiful unfolding of its less attractive creature of metamorphic development.