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It has been famously said somewhere by someone that the Bible is like a lion.

有人曾说过，圣经如同狮子。

Just let it out of its cage and it will defend itself.

只要把它放出笼子，它就会保护自己。

Now, that sounds cool, but that is definitely not the biblical picture that we get in terms of doing apologetics and defending the Christian faith.

这听起来很酷，但这绝对不是我们在圣经中看到的护教学和捍卫基督信仰的图景。

It's true that God doesn't need us to defend him, but it's also true that God doesn't need me to feed my children.

的确，神不需要我们为祂辩护，但神也不需要我来养育我的孩子。

Yet, God has ordained means whereby certain ends are accomplished.

然而，神已预定方法，使某些目的得以成就。

And it is, I consider, an honor and a pleasure to be part of the means whereby the gospel of Jesus Christ is defended in the world today.

我认为，能够成为今日在世上捍卫耶稣基督福音的工具，是一种荣耀和喜乐。

And so, God calls us to engage in what we call apologetics.

因此，神呼召我们从事我们称之为护教学的工作。

And so, this here is part one of a six-part series that will talk about presuppositional apologetics, more formally and more colloquially, biblical apologetics.

因此，这里是六部分系列的第一部分，将讨论预设护教学，更正式地说，圣经护教学。

And so, we're going to dive deep into different aspects of this apologetic methodology.

因此，我们将深入探讨这种护教学方法的各个方面。

And so, I welcome you and hope that this series is beneficial and educating for everyone who listens.

因此，我欢迎你们，并希望这一系列对所有听众都有益且有教育意义。

So, I have six objectives in this first part.

所以，我在第一部分有六个目标。

First, I want to define key terms.

首先，我要定义关键术语。

I want to unpack key assumptions.

我要解开关键假设。

I want to explore the nature of unbelief.

我想探讨不信的本质。

We're also going to survey the biblical grounds for apologetics.

我们也要考察辩道学的圣经依据。

And we're going to talk a little bit about the importance of establishing the certainty of our faith as opposed to the probability of our faith.

我们要稍微谈谈确立我们信心的确定性的重要性，而不是信心的可能性。

And then, we're going to explore the question, how do we proceed in the apologetic task?

然后，我们要探讨一个问题，我们如何进行护教学的任务？

So, that's kind of the outline that I'm going to be following in our first part here.

所以，这就是我在第一部分要遵循的大纲。

So, let's take a look.

那么，我们来看一看。

I'm going to start with a simple definition, and then I'm going to give a more nuanced and sophisticated definition of apologetics.

我将从一个简单的定义开始，然后再给出一个更细致和复杂的护教学定义。

Okay?

好吧？

Now, the simple definition of apologetics is simply to defend the faith.

如今，护教学的简单定义就是为信仰辩护。

It's to give an answer.

这是为了给一个答复。

And everyone is familiar with the popular Scripture passage, 1 Peter 3, verse 15, which we will be exploring in this lesson.

大家都熟悉那段著名的经文，彼得前书三章十五节，我们将在这课中探讨。

But to give an apologia is simply to give an answer, to make a defense.

但作辩护只是给出一个答案，作出一个防卫。

However, since we're covering what we call presuppositional apologetics, which is connected with the Christian philosopher, Cornelius Van Til, I want to give Van Til's definition of apologetics.

然而，既然我们在讨论所谓的预设护教学，这与基督徒哲学家范泰尔有关，我想给出范泰尔对护教学的定义。

And it's here that I think is going to set the groundwork, the context for this entire apologetic method and the rest of the following lessons.

我认为这将奠定基础，为整个护教学方法和接下来的课程提供背景。

So, I want you to pay very close attention to how Van Til defines apologetics.

所以，我要你们非常注意范泰尔如何定义护教学。

And here's what he says.

他这样说。

He says, Apologetics is the vindication of the Christian worldview over against the non-Christian worldview.

他说：「护教学是基督教世界观对抗非基督教世界观的辩护。」

Or he says in another place, Apologetics is the vindication of the Christian philosophy of life over against the non-Christian philosophy of life.

他在另一处说：「护教学是基督徒生活哲学对抗非基督徒生活哲学的辩护。」

Now, I want you to pay very close attention to that definition.

现在，我要你仔细注意这个定义。

That is a beautiful definition that really captures the essence of the situation we have when you have a believer in the context of engaging an unbeliever.

这是一个美丽的定义，真正抓住了当信徒与不信者交往时的本质。

Notice Van Til's emphasis on worldviews.

注意范泰尔对世界观的强调。

When doing apologetics, we are defending a Christian worldview.

当我们进行护教学时，我们是在捍卫基督徒的世界观。

We're defending a Christian philosophy of life.

我们在捍卫基督徒的生活哲学。

And what we're not defending are piecemeal individual facts.

我们所不辩护的，是零碎的个别事实。

Facts are understood within a particular context.

事实是在特定的背景下理解的。

And so, our worldview, our system of belief, creates the context for understanding individual things within our worldview perspective.

因此，我们的世界观，我们的信仰体系，为在我们的世界观视角内理解个别事物创造了背景。

So, what I believe about item A is understood in light of the context of my other beliefs.

所以，我对事物A的信念是根据我其他信念的背景来理解的。

And that's our worldview.

这就是我们的世界观。

When I was in a debate with an atheist there on YouTube, we were talking about the resurrection of Jesus.

当我在YouTube上与一个无神论者辩论时，我们在谈论耶稣的复活。

And he says, Well, listen, I can grant you the resurrection of Jesus.

他说：「好吧，听着，我可以给你耶稣的复活。」

It doesn't mean that there is an all-powerful God that exists.

这并不意味着有一个全能的神存在。

Now, notice what he did there.

现在，注意他在那里做了什么。

He removed the event of the resurrection of Jesus from the broader context of a worldview that posits an omnipotent God who raised Jesus from the dead.

他将耶稣复活的事件从一个全能的神使耶稣从死里复活的世界观中剥离出来。

And so, I was sure to point that out in our discussion, showing that my belief about the resurrection is connected to my broader worldview commitment to the omnipotent God who's revealed himself in Scripture.

因此，我在讨论中特意指出，我对复活的信仰与我对全能神的广泛世界观承诺是相连的，这位神在圣经中启示了自己。

And so, understanding apologetics within this worldview context is going to be vitally important.

因此，在这个世界观的背景下理解护教学是至关重要的。

Presuppositional apologetics is a worldview apologetics.

预设护教学是一种世界观护教学。

And so, I just want to keep that and I want you guys to keep that in mind.

所以，我只想保留这一点，也希望你们记住这一点。

When we're doing apologetics or when we're engaging with the unbeliever, I want you to see the unbeliever as a walking worldview.

当我们在进行护教学或与不信者交流时，我希望你能把不信者看作一个行走的世界观。

Whether he acknowledges it or not, he has a system of his own.

无论他承认与否，他自有一套系统。

As Christians, we have a system of our own which is rooted and grounded in God and his revelation found in Scripture.

作为基督徒，我们有自己的体系，这体系根植于神和他在圣经中的启示。

Okay?

好么？

Now, what is presuppositional apologetics?

那么，什么是预设护教学？

So, we know what apologetics is.

所以，我们知道什么是护教学。

The defense of the faith, more simply put.

更简单地说，信心的辩护。

The vindication of the Christian worldview over against the non-Christian worldview.

基督教世界观对非基督教世界观的辩护。

A little more nuanced definition there.

这个定义稍微更细致一些。

But what about presuppositional apologetics?

但预设立场辩护法呢？

Presuppositional apologetics is an apologetic method.

预设护教学是一种护教学方法。

So, growing up, I woke up every Saturday morning in my home to the sound of terribly dubbed martial art movies.

所以，我小时候，每个星期六早晨在家里醒来时，都会听到配音很差的武侠电影声。

My dad used to love those old Asian kung-fu flicks where, you know, the people's mouths would be moving and the words wouldn't really match up very well.

我父亲以前很喜欢那些老的亚洲功夫电影，你知道的，人们的嘴在动，但说的话却对不上。

And so, that was my morning.

于是，那就是我的早晨。

And when I would wake up and watch these movies with my dad, the storylines were always the same.

当我醒来和父亲一起看这些电影时，剧情总是一样的。

There was some guy trying to protect the honor of his specific, you know, dojo or, you know, the place where they kind of promoted a particular style of martial arts.

有个人试图保护他那个道场的荣誉，就是他们推广某种武术风格的地方。

Well, it's no different in apologetics.

嗯，在护教学上也没有什么不同。

You have different styles of apologetics.

你们有不同风格的护教学。

You have the evidential method.

你有证据的方法。

You have the classical method.

你有古典的方法。

And there are some other variations within that.

其中还有一些其他的变体。

And then, of course, you have the presuppositional method.

然后，当然，你还有预设主义的方法。

So, before I define what presuppositional apologetics is, I really want to draw into focus what differentiates the traditional methods of doing apologetics and the method that I'm going to be discussing throughout the course of this series.

所以，在我定义什么是预设护教学之前，我真的想要聚焦于传统护教学方法与我将在这一系列课程中讨论的方法之间的区别。

Let's take, for example, evidential or classical apologetics.

我们以证据论或古典护教学为例。

Evidentialism, or evidential apologetics, focuses on, well, you guessed it, it focuses on the evidence, right?

证据主义，或证据护教学，专注于，嗯，你猜对了，专注于证据，对吗？

And it typically explores issues of the possibility of miracles and things like this.

通常探讨奇迹的可能性和类似的事情。

Classical apologetics kind of takes a one-two punch approach.

古典护教学采取一种一二连击的方法。

The first punch is demonstrate the existence of a theistic god.

第一击是证明有神的存在。

And this is typically done through various traditional arguments, such as the Kalam cosmological argument, the teleological argument, which is the argument from design, the moral argument, things like this.

这通常通过各种传统论证来完成，例如卡拉姆宇宙论证，目的论证，即设计论证，道德论证，诸如此类。

And when the existence of a god is established, then the second punch is to focus on what kind of god is being demonstrated here.

当神的存在被确立时，第二步便是关注这里所展示的是怎样的神。

It's the god who has raised Jesus from the dead.

是那位使耶稣从死里复活的神。

And so the first punch is demonstrating the existence of a deity.

于是第一拳是证明神的存在。

And the second punch is to demonstrate that this deity has revealed himself in the person of Jesus Christ and has demonstrated the truth of Christ by raising him from the dead.

第二个打击是要证明这位神在耶稣基督身上显现，并通过使他从死里复活来证明基督的真理。

Okay?

好么？

Now, the unique thing about the classical and evidential approach to apologetics is that they are what I'd like to call a bottom-up approach to apologetics.

现在，关于经典和证据主义护教学的独特之处在于，它们是我称之为自下而上的护教学方法。

Okay?

好吧？

And what I mean by bottom-up approach is that both the evidential and classical methods start at the bottom and work their way up to the conclusion, therefore, God exists.

我所说的自下而上的方法是指证据法和经典方法都从底层开始，逐步推导到结论，因此，神存在。

But the presuppositional apologetics takes a completely opposite perspective.

但预设假设护教学采取完全相反的观点。

It's actually what I like to call a top-down approach.

这实际上是我喜欢称之为自上而下的方法。

We are not working our way up to the conclusion that God exists, but rather we're starting with, as a presupposition, the existence of God and his revelation in Scripture, and we argue from there.

我们不是通过推理得出神存在的结论，而是以神的存在和他在圣经中的启示为预设，从此出发进行论证。

We argue that if you reject God and his revelation, that you lose the foundation for making sense out of anything, whether that be science, anything that relates to philosophy, mathematics, history, anything.

我们认为，如果你拒绝神和祂的启示，你就失去了理解任何事物的基础，无论是科学、哲学、数学、历史，任何事物。

You name it.

你说吧。

The Christian God and his revelation provide the necessary, what we call, preconditions for knowledge and intelligible experience.

基督徒的神和祂的启示提供了知识和可理解经验的必要预设。

So, presuppositional apologetics is a top-down approach.

所以，预设护教学是一种自上而下的方法。

And I think the great thing about having a top-down approach in this respect is that it gives the proper place of the authority of God.

我认为在这方面采取自上而下的方法的伟大之处在于，它赋予了神的权威应有的位置。

We do not work our way up to a God, subjecting this God to the standards of human understanding.

我们不靠自己的努力接近神，也不将神置于人的理解标准之下。

Rather, we start from the authority of God and allow him and his word to be the context whereby we judge anything else.

我们乃是从神的权威出发，让祂和祂的道成为我们判断其他一切的依据。

Okay?

好吧？

So, that is the difference between a presuppositional approach and the more classical and evidential approaches.

所以，这就是预设方法与更经典和证据方法之间的区别。

So, let's kind of give a more focused definition.

那么，让我们给出一个更明确的定义。

What is presuppositional apologetics?

什么是预设护教学？

It is a school of Christian apologetics that believes the Christian faith is the only basis for rational thought.

这是一个基督徒护教学派，认为基督信仰是理性思考的唯一基础。

This is believed to be true on a biblical basis itself.

这被认为是基于圣经本身的真理。

For example, in Psalm chapter 36, verse 9, we read, In his light we see light.

例如，在诗篇第三十六篇第九节，我们读到：「在你的光中，我们必得见光。」

Now, that's kind of a very simple biblical statement, but I want you to consider the implications of that passage.

这是一句非常简单的圣经陈述，但我希望你思考这段经文的含义。

In his light we see light.

在他的光中，我们见光。

God is the light by which we see and understand everything.

神是我们看见并理解万物的光。

Okay?

好吧？

The presuppositional approach takes passages like this very seriously and allows them to be the context as to how we are to understand any and every created fact in existence.

预设主义的方法非常认真对待这样的经文，并以此为背景来理解一切受造之物的事实。

So, in his light we see light.

在他的光中，我们见光。

In Proverbs 1, 7, we read, The beginning of knowledge is the fear of the Lord.

在箴言一章七节，我们读到：「敬畏耶和华是知识的开端。」

That is the basis of our epistemology.

那是我们认识论的基础。

Now, that's a $20 word that I'm going to define in our second part to this series, but I want you to keep that word in mind.

现在，这是一个二十美元的词，我将在本系列的第二部分中定义，但我希望你记住这个词。

It's going to be very important later on.

这以后会非常重要。

So, the beginning of knowledge is the fear of the Lord.

所以，知识的开端是敬畏耶和华。

Colossians 2, 3, In Christ are hidden all the treasures of wisdom and knowledge.

歌罗西书二章三节，在基督里藏着一切智慧和知识的宝藏。

And one of my favorites here, Romans chapter 11, verse 36, For from him and through him and to him are all things.

我最喜欢的一节经文是罗马书十一章三十六节：「因为万有都是本于他，倚靠他，归于他。」

Okay?

好吧？

The reality is that God is the creator of all things.

事实是神是万物的创造者。

He is sovereign.

祂是至高无上的。

He is the foundation for knowledge.

祂是知识的根基。

Genesis chapter 1, 1, I mean, we have the very foundational assumption within the Christian worldview that provides the context for what we call the creator-creature distinction.

创世记第一章第一节，我的意思是，在基督徒的世界观中，我们有一个非常基础的假设，为我们所称的造物主与受造物的区别提供了背景。

In the beginning, God created.

起初，神创造了。

In the opening words of the Bible, you have a distinction between the creator and that which is created.

在圣经的开篇之词中，你可以看到造物主与被造之物的区别。

And understanding that basic foundation is going to be really important to everything else we do when we're engaging in apologetics.

明白这个基本的根基，对我们在护教学中所做的一切都非常重要。

Now, you might be wondering, well, why is he talking about all these biblical passages and kind of these theological commitments?

现在，你可能会想，他为什么要谈论这些圣经章节和这些神学承诺呢？

You have to understand something.

你必须明白一件事。

That a biblical apologetic must flow, it must grow, out of a consistent application of theological and biblical truth.

圣经的辩护必须从一致应用神学和圣经真理中流出，必须从中成长。

The Bible, the scriptures, theology is the soil out of which our apologetic grows.

圣经、经文、神学是我们护教学成长的土壤。

And so, apologetics is theological.

因此，护教学是神学的。

And so, that's kind of why I'm trying to incorporate these simple biblical truths and relating them to having a biblical worldview and then talking a little bit later as to why that's important in terms of doing apologetics.

所以，这就是为什么我试图将这些简单的圣经真理融入其中，并将其与圣经世界观联系起来，然后稍后再谈论为什么这在护教学方面很重要。

Now, what I want to explore next is, and this is another important element of apologetics, number one, understanding that we're engaging in worldview conflicts.

现在，我想探讨的是，这是护教学的另一个重要元素，首先，要明白我们是在进行世界观的冲突。

The Christian worldview or the Christian philosophy of life and the unbelieving worldview, the unbelieving philosophy of life.

基督徒的世界观或基督徒的人生哲学与不信者的世界观，不信者的人生哲学。

An important element of understanding the presuppositional approach and creating kind of a foundation from which to engage in apologetics itself is to understand the nature of the unbeliever.

要理解前提假设的方法，并为辩护学建立基础，重要的一点是要明白不信者的本性。

Now, this is very important.

现在，这非常重要。

A lot of people will engage in apologetics really not thinking about what the Bible says about the unbeliever himself or herself.

许多人在进行护教学时，并没有思考圣经对不信者本身的教导。

Okay?

好么？

We're kind of caught in a corner here.

我们有点被逼到绝境了。

Do we believe what the unbeliever says about himself or do we believe what God has said about the unbeliever?

我们是相信不信者对自己的描述，还是相信神对不信者的描述？

That is a simple issue that really boils down to who are we going to commit ourselves to?

这其实是一个简单的问题，归根结底是我们要委身于谁？

What God has to say and what he has said with respect to the unbeliever and the apologetic situation or what the world says that situation is like.

神对不信者和辩护情境所说的话，以及世界对这种情境的看法。

Okay?

好么？

The Bible says in Ephesians chapter 4 verse 17 through 18 that the unbeliever's thinking is veined and he is dark, he's veined and darkened in his understanding.

圣经在以弗所书四章十七至十八节说，不信的人心思虚妄，心地昏暗，他们在悟性上昏暗。

The unbeliever's thinking is characterized by intellectual futility and ignorance.

不信者的思想充满了虚妄和无知。

He holds to a philosophy that is not after Christ but after the elementary principles of this world.

他持守的哲学不是照着基督，而是照着世上的小学。

The unbeliever bases his philosophy in such a way that he sets aside God's word and makes it void according to Mark 7 8 through 13.

不信的人立他的哲学，弃绝神的道，使之无效，正如马可福音七章八至十三节所说。

Unbelieving philosophies do this by beginning with elements of learning dictated by the world.

不信的哲学是从世上的学问开始的。

So the unbeliever has a foundation that is not rooted on the firm rock of God's word whereas the believer is having their feet firmly planted on the truth of God's revelation.

所以，不信的人没有根基在神的道这坚固磐石上，而信的人则是脚踏实地在神启示的真理上。

And so we need to keep this in mind because often times when we engage the unbeliever we will often remove ourselves from that firm foundation so as to meet the unbeliever where he is and in doing so we really are taking the rug from under our feet.

所以我们需要牢记这一点，因为我们常常在与不信的人交谈时，会离开那坚固的根基，以便与不信的人相遇，这样做实际上是把我们脚下的地毯抽走了。

And so we want to make sure that we are sticking to our foundation and we're engaging with the unbeliever in a way that is consistent with scripture and in a way that honors the authority of God's word.

所以我们要确保我们坚守根基，并以符合经文的方式与不信的人交往，以尊崇神的道的权威。

And we want to understand the unbeliever in a way that has been revealed to us in scripture because that informs us how we are to engage the unbeliever.

我们要按照圣经向我们启示的方式来理解不信的人，因为这教导我们如何与不信的人交往。

Let me ask you a question.

让我问你一个问题。

When we are giving reasons for the Christian faith are we giving reasons to an otherwise ignorant person or are we showing the reality that the unbeliever is wearing a mask and that mask must be removed to show that the unbeliever actually has a knowledge of the God whom we are presenting.

当我们为基督信仰辩护时，是在向无知的人解释，还是揭示不信者戴着面具，必须揭开面具，显明不信者其实对我们所传的神已有所认识。

How you answer that question is very important.

你如何回答这个问题非常重要。

I do not believe that the unbeliever is ignorant.

我不认为不信的人是无知的。

I do not believe that the task of apologetics is giving information to an otherwise ignorant person.

我不相信护教学的任务是向无知的人提供信息。

Rather apologetics is exposing what Romans chapter 1 speaks of the suppression of truth.

护教学乃是揭示罗马书第一章所说的压制真理。

And so because the scriptures tell me that it actually tells me the nature and the state of the unbeliever that's going to affect the way I interact with him.

因为经上告诉我，它实际上告诉了我不信者的本性和状态，这将影响我与他互动的方式。

So keep that in mind.

所以要记住这一点。

Now what about the biblical foundations for what we're doing?

那么，我们所做的有圣经的根基吗？

The Christian worldview comes from the scriptures.

基督徒的世界观来自圣经。

A Christian worldview is a biblical worldview.

基督徒的世界观是圣经的世界观。

And the command to defend the Bible comes from the Bible itself.

捍卫圣经的命令来自圣经本身。

And so an important thing to understand when we're talking about how we do apologetics we understand that number one the Bible commands us to do apologetics and it also tells us how we are to do it.

所以，当我们谈论如何进行护教学时，首先要明白圣经命令我们进行护教学，并且也告诉我们如何去做。

And so it's there where we get really the we hit the rub here as to the presuppositional method really being derived from scripture itself.

所以在这里，我们真正触及到预设方法确实是从经文中得来的。

And that's why we should be enthusiastic about following this approach.

所以我们应当热心遵循这个方法。

Now let's consider Jude chapter 1 verses 3 through 4.

现在让我们来看犹大书第一章第三到第四节。

Rather, you know what?

其实，你知道吗？

Let's actually unpack 1 Peter 3 15.

我们来解读彼得前书三章十五节。

It's a traditional passage and it's often brought up anytime anyone's speaking about apologetics and so the temptation is to pass it over because yeah we kind of know what 1 Peter 3 15 says but I actually want to stay here for a little while because it's super important.

这是一个传统的经文，每当有人谈论护教学时，常常会提到它，所以我们可能会忽略它，因为我们大概知道彼得前书三章十五节说什么，但我其实想在这里停留一会儿，因为这非常重要。

So let's read it real quick.

我们快读一下吧。

But sanctify Christ as Lord in your hearts always being ready to make a defense to everyone who asks you to give an account for the hope that is in you yet with gentleness and respect.

只要心里尊基督为圣。有人问你们心中盼望的缘由，就要常作准备，以温柔敬畏的心回答各人。

Now there are a couple of things that stick out to me and should stick out to you as well when you're looking at 1 Peter 3 15.

现在有几件事在我看来很突出，你在看彼得前书三章十五节时也应该注意到。

Number one, the beginning which is often skipped over.

第一，常被忽略的开端。

Oftentimes people run right to the always be ready, right?

人们常常急于准备好，对吗？

And they talk about you need to be ready no matter if it's the professor or a family member at the dinner table.

他们说无论是教授还是餐桌上的家人，你都需要随时准备好。

You need to be ready to give an answer and of course that's important and I agree with that.

你需要准备好回答，当然这是重要的，我同意这一点。

But you have to understand that there is something that comes before that, right?

但你必须明白，在那之前有些事情，对吗？

And that is to sanctify Christ as Lord.

要尊基督为主，使他成为圣洁。

We set apart Christ as Lord.

我们尊基督为主。

So what sticks out to me in 1 Peter 3 15 is sanctify to set apart Christ as Lord.

所以在彼得前书三章十五节中，使我印象深刻的是要尊基督为主，心里尊祂为圣。

He is the Lord of our hearts.

祂是我们心中的主。

Okay, now this is very important because the heart in Scripture almost never refers to the organ in your chest.

好，现在这很重要，因为圣经中的心几乎从不指你胸中的器官。

Rather it refers to the seat of the will, the center of one's being.

乃是指意志的座位，人存在的中心。

It actually is related to that intellectual faculty that goes into decision making.

这确实与决策中的智力有关。

Okay, the reasoning process.

好的，推理过程。

Christ is to sit on the throne of our hearts and everything we do, everything we reason about is dictated by His Lordship.

基督要坐在我们心中的宝座上，我们所做的一切，所思考的一切，都由祂的主权所支配。

We are bringing every thought captive to the obedience of Christ.

我们将各样的心意夺回，使它都顺服基督。

And so of course that is followed by the command to always be ready and that's really, it can be very intimidating.

所以当然接下来就是要常常预备的命令，这确实可能非常令人畏惧。

Always, you know, what if I'm caught off guard?

你知道，总是担心，如果我措手不及怎么办？

Well, as a believer, you're called to not be caught off guard.

嗯，作为信徒，你被召唤不要措手不及。

You are to be so ready that you are ready in season and out of season.

你们要随时预备，无论得时不得时。

That's intimidating, but it is very important.

那令人畏惧，但却非常重要。

And then the last part where a lot of people kind of skip over.

然后是很多人略过的最后一部分。

We are to check this out.

我们要查明此事。

Sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that's in you yet with gentleness and respect.

只要心里尊基督为圣。有人问你们心中盼望的缘由，就要常作准备，以温柔敬畏的心回答各人。

Now I'm very active in the online apologetics community and unfortunately I've seen a lot of presuppositionalists get a really bad rap.

如今我在网上护教学界非常活跃，不幸的是，我看到很多前提论者名声不佳。

Not so much for the arguments and the debate points that they get when they're interacting with the unbeliever, but it's this issue of gentleness and respect.

不是为了他们与不信者互动时得到的争论和辩论点，而是温柔和尊重的问题。

We want to be very careful that we do not act like jerks when giving the truth, right?

我们要非常小心，不要在传递真理时表现得粗鲁，对吗？

If I speak the truth, but I'm being a jerk in the process, it's really going to fall on deaf ears.

若我说真话，却态度恶劣，真理也无人听从。

And so we want to make sure that we're being gentle and respectful when we're interacting with unbelievers.

所以我们要确保在与不信的人交往时温柔和尊重。

And by the way, when I speak of a biblical method of apologetics, that includes not just the content of what I'm saying, but the way in which I communicate that content.

顺便说一下，当我谈到圣经的辩护方法时，这不仅包括我所说内容的本身，还包括我传达这些内容的方式。

So the content must be biblical, but the medium through which I express that content has to be biblical as well.

所以内容必须是圣经的，但我表达内容的方式也必须是圣经的。

So if you give a presuppositional argument or a presuppositional apologetic, but you're not doing it with gentleness and respect, you are not following a biblical apologetic.

所以，如果你提出一个预设论的论点或预设论的辩护，但你没有以温柔和敬畏的态度去做，你就没有遵循圣经的辩护。

So we want to do this in a way that is consistent.

所以我们要以一致的方式来做这件事。

Now, I want to take a look at Jude chapter 1, verse 3.

现在，我要看犹大书第一章第三节。

And I love this passage here because it really highlights the importance of doing apologetics.

我爱这段经文，因为它真正突显了护教学的重要性。

And Jude writes, Beloved, while I was making every effort to write to you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith, which was once for all handed down to the saints.

犹大写道：「亲爱的，我想尽力写信给你们，论我们共有的救恩，就不得不写信劝你们要为从前一次交付圣徒的信心竭力争辩。」

Now, there are a couple of things here that I want you to zero in on, okay?

现在，有几件事我要你们特别注意，好吗？

Notice the language of necessity.

注意那必要的语言。

Jude points out the necessity of addressing the apologetical issues that are found within the context of this letter.

犹大指出在这封信的背景下处理护教学问题的必要性。

He commands his audience to contend earnestly for the faith.

他吩咐听众要为信心竭力争辩。

Notice that it's not something that's kind of just like, Hey, I just want to let you know there's some issues you might want to address.

注意，这不是那种随便说说的事，「嘿，我只是想告诉你有些问题你可能需要处理。」

No, he says this is necessary.

不，他说这是必要的。

We must contend earnestly.

我们必须竭力争辩。

Contend earnestly for what?

要为什么竭力争辩？

Contend earnestly for the faith once for all delivered.

要为从前一次交付圣徒的信心竭力争辩。

What is that?

那是什么？

What is the faith once for all delivered, if not the content of apostolic teaching?

那一次交付的信心，若不是使徒教导的内容，又是什么呢？

This is very important.

这是非常重要的。

It is necessary that we engage in apologetics.

我们必须从事护教学。

We are to contend earnestly for the faith, and what we are contending for is the body of Christian truth.

我们要为信心竭力争辩，我们所争辩的是基督徒真理的整体。

If you want to be a good apologist, generally speaking, and if you want to be a good presuppositional apologist, more specifically, you must be acquainted with the body of Christian truth.

若你想成为一个好的护教者，总的来说，若你想成为一个好的前提护教者，更具体地说，你必须熟悉基督教的真理。

You must be acquainted with what has been handed down to us, and this is going to highlight the importance of knowing your theology.

你必须熟悉传给我们的东西，这将突显了解你神学的重要性。

Now, before I kind of wrap things up in just a moment, I want to focus a little bit on the importance of knowing your theology.

现在，在我即将结束之前，我想稍微强调一下了解神学的重要性。

Now, when you study apologetics, the most intimidating thing about apologetics, apart from the fear of having to interact with someone that you disagree with, is that most people get the impression that they have to know so much in order to interact with the atheist or the Muslim or the Mormon or the Jehovah's Witness, and it's true.

现在，当你学习护教学时，除了害怕与不同意的人互动之外，最令人生畏的是，大多数人认为他们必须知道很多东西才能与无神论者、穆斯林、摩门教徒或耶和华见证人互动，这是真的。

You want to be familiar with other perspectives and you want to be able to navigate those different views, but in my experience, 99% of the attacks upon the Christian faith are actually based on misunderstandings of the Christian faith.

你想熟悉其他观点，并能够在不同的观点中游刃有余，但根据我的经验，百分之九十九对基督信仰的攻击实际上是基于对基督信仰的误解。

Just a real quick story.

我来讲一个简短的故事。

When I was picking something up at the supermarket for my wife, I was walking out of the supermarket and I was carrying all these bags.

当我在超市为妻子买东西时，我正走出超市，手里提着许多袋子。

I looked like one of those homeless people who, they're riding their bike and they have like all the garbage bags.

我看起来像那些无家可归的人，他们骑着自行车，带着所有的垃圾袋。

You couldn't even see me.

你甚至看不见我。

I had so many bags.

我有许多袋子。

And as I'm walking to my car, a gentleman asked me, hey, you know, can I have a few minutes of your time?

当我走向我的车时，有一位先生问我：「嘿，你知道吗，可以占用你几分钟的时间吗？」

And I'm like, oh boy, this guy, I can't see him.

我心里想，哎呀，这个人，我看不见他。

My hands are literally full.

我的手真的是满的。

And I was like, you know what, fine.

我就说，你知道吗，好吧。

Can I just drop my bags off at the car?

我可以把包放在车上吗？

And he's like, yeah, yeah.

他说：「是啊，是啊。」

So I drop the bags off at the car and then I look at the gentleman and I say, hey, what's going on?

于是我把包放在车上，然后看着那位先生说：「嘿，发生什么事了？」

He goes, well, I just wanted to share a little something with you and he says that the scriptures teach us that there is a Father God and I said, yeah, yeah, I believe that.

他说：「嗯，我只是想和你分享一点东西。」他说：「经文教导我们有一位圣父神。」我说：「是的，是的，我相信。」

And he goes, but did you know that the Bible teaches that there is also a Mother God?

他说：「你知道圣经也教导有母神吗？」

And I was like, oh boy, here we go.

我心想，哎呀，又来了。

Here we go.

我们走吧。

I was on my way to my car after going shopping and now I'm gonna have this full-out conversation with someone.

我购物完正要去我的车，现在却要和人展开一场彻底的对话。

Now, I wasn't familiar with the particular cult that he was a part of.

我不熟悉他所参与的那个邪教。

He was part of a cult.

他曾是一个异教团体的一员。

But what I found very quickly was that the majority of my conversation was not so much navigating the ins and outs of his perspective, but it was defending biblical doctrine.

但我很快发现，我的大部分对话不是在探讨他的观点，而是在捍卫圣经教义。

I had to talk about the doctrine of God.

我必须谈论神的教义。

We differed over views of salvation, so I had to know my what we call soteriology, the doctrine of salvation, the deity of Christ.

我们在救恩观上有分歧，所以我必须了解我们所称的救恩论，救恩的教义，基督的神性。

We spoke about, here's a $20 word, anthropomorphisms, when God is described with human characteristics.

我们谈到一个二十美元的词，拟人化，就是用人的特征来描述神。

And so the majority of what was required of me was to defend my theology.

所以，我大部分的任务就是为我的神学辩护。

And so knowing theology, I think, is the first step in really being grounded and rooted in a biblical apologetic, and everything else will flow from there.

所以，我认为，认识神学是扎根于圣经辩护的第一步，一切都会从那里流出。

But next time, we'll unpack more on this issue of worldviews.

但下次，我们将进一步探讨这个世界观的问题。

Thank you so much.

非常感谢。