3. Following Hard after God

 3. CHAPTER 1

Following Hard after God

My soul has followed hard after thee; thy right hand has upheld me. (Psalm 63:8)

Christian theology teaches the doctrine of prevenient grace, which briefly stated means this: that before a man can seek God, God must first have sought the man.

Before a sinful man can think a right thought of God, there must have been a work of enlightenment done within him; it may be imperfect, but it is a true work nonetheless, and is the secret cause of all desiring and seeking and praying which may follow. We pursue God because, and only because, He has first put an urge within us that spurs us to the pursuit. No one can come to me, said our Lord, unless the Father who has sent me draws him, and it is by this very prevenient drawing that God takes from us every vestige of credit for the act of coming. The impulse to pursue God originates with God, but the outworking of that impulse is our following hard after Him; and all the time we are pursuing Him we are already in His hand: Thy right hand has upheld me.

In this divine "upholding" and human "following" there is no contradiction. All is of God, for as von Hügel teaches, God is always previous. In practice, however (that is, where God's previous working meets man's present response), man must pursue God. On our part, there must be positive reciprocation if this secret drawing of God is to eventuate in identifiable experience of the Divine. In the warm language of personal feeling, this is stated in the forty-second Psalm: As the hart pants after the water brooks, so does my soul pant after thee, O God. My soul thirsts for God, for the living God; when shall I come and appear before God? This is Deep calling unto deep, and the longing heart will understand it.

The doctrine of justification by faith a biblical truth, and a blessed relief from sterile legalism and unavailing self-effort has in our time fallen into evil company and been interpreted by many in such manner as actually to bar men from the knowledge of God. The whole transaction of religious conversion has been made mechanical and spiritless. Faith may now be exercised without a jar to the moral life and without embarrassment to the Adamic ego. Christ may be "received" without creating any special love for Him in the spirit of the receiver. The man is "saved," but he is not hungry or thirsty after God. In fact, he is specifically taught to be satisfied and encouraged to be content with little.

The modern scientist has lost God amid the wonders His world; we Christians are in real danger of losing God amid the wonders of His Word.

We have almost forgotten that God is the Spirit and, as such, can be cultivated as any person can, for we are spirit (So God created man in his own image, in the image of God created he him; Genesis 1:27a). It is inherent in personality to be able to know other personalities, but full knowledge of one personality by another cannot be achieved in one encounter. It is only after long and loving mental interchange that the full possibilities of both can be explored.

All social interchange between human beings is a response of personality to personality, grading upward from the most casual brush between man and man to the fullest, most intimate communion of which the human spirit is capable. Religion, so far as it is genuine, is in essence the response of created personalities to the creating personality, God. And this is life eternal, that they might know thee the only true God and Jesus Christ, whom thou hast sent. In the deep of His mighty nature God thinks, wills, enjoys, feels, loves, desires, and suffers as any other person may. In making Himself known to us, He stays by the familiar pattern of personality. He communicates with us through the avenues of our minds, our wills, and our emotions. The continuous and unembarrassed interchange of love and thought between God and the spirit of the redeemed man is the throbbing heart of New Testament religion.

This interchange between God and our spirit is known to us in conscious personal awareness. It is personal; that is, it does not come through the body of believers, as such, but is known to the individual, and to the body through the individuals which compose it. And it is conscious; that is, it does not stay below the threshold of consciousness and work there unknown to the soul (as, for instance, infant baptism is thought by some to do), but comes within the field of awareness where the man can "know" it as he knows any other fact of experience.

You and I are in little degree (except for our sins) what God is in large degree. Being made in His image, we have within us the capacity to know Him. In our sins we lack only the power. The moment the Spirit has quickened us to life in regeneration, our whole being senses its kinship to God and leaps up in joyous recognition. That is the heavenly birth without which we cannot see the kingdom of God. It is, however, not an end but an inception, for now begins the glorious pursuit, the heart's happy exploration of the infinite riches of the Godhead. That is where we begin, I say; but where we stop, no man has yet discovered, for there is neither limit nor end in the awful and mysterious depths of the True God.

Shoreless Ocean, who can sound Thee?

Thine own eternity is round Thee, Majesty divine!

To have found God and still to pursue Him is a paradox of love, scorned indeed by the too-easily-satisfied religious person, but justified in happy experience by the children of the burning heart. Saint Bernard of Clairvaux stated this holy paradox in a musical four- line poem that will be instantly understood by every worshipping soul:

We taste Thee, O Thou Living Bread, 

And long to feast upon Thee still: 

We drink of Thee, the Fountainhead 

And thirst our souls from Thee to fill.

Come near to the holy men and women of the past and you will soon feel the heat of their desire after God. They mourned for Him, they prayed and wrestled and sought for Him day and night, in season and out, and when they had found Him, the finding was all the sweeter for the long seeking. Moses used the fact that he knew God as an argument for knowing Him better. Now therefore, I pray thee, if I have found grace in thy sight, show me now thy way, that I may know thee, that I may find grace in thy sight; and from there he rose to make the daring request: I beseech thee, show me thy glory. God was frankly pleased by this display of ardor, and the next day called Moses into the mount, and there in solemn procession made all His glory pass before him.

David's life was a torrent of spiritual desire, and his psalms ring with the cry of the seeker and the glad shout of the finder. Paul confessed the mainspring of his life to be his burning desire after Christ. That I may know Him was the goal of his heart, and to this he sacrificed everything. And doubtless I even count all things as loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and do count them but dung, that I may win Christ.

The hymns are sweet with the longing after God, the God whom, while the singer seeks, he knows he has already found. "His track I see and I'll pursue," sang our fathers only a short generation ago, but that song is heard no more in the great congregation. How tragic that we in this dark day have had our seeking done for us by our teachers. Everything is made to center upon the initial act of "accepting" Christ (a term, incidentally, which is not found in the Bible), and we are not expected thereafter to crave any further revelation of God to our spirit. We have been snared in the coils of a false logic which insists that if we have found Him, we need no more seek Him. This is set before us as the last word in orthodoxy, and it is taken for granted that no Bible-taught Christian ever believed otherwise; thus, the whole testimony of the worshipping, seeking, singing church on that subject is crisply set aside. The experiential heart-theology of a grand army of fragrant saints is rejected in favor of a smug interpretation of Scripture, which would certainly have sounded strange to a Saint Augustine, a Samuel Rutherford, or a David Brainerd.

In the midst of this great chill there are some, I rejoice to acknowledge, who will not be content with shallow logic. They will admit the force of the argument, and then turn away with tears to hunt some lonely place and pray, "O God, show me thy glory." They want to.... pursue and following hard after God. They want the Giver of the gifts.  

 3. 第 1 章

紧紧跟随上帝

我的心紧紧跟随祢，祢的右手扶持我。（诗篇 63:8）

基督教神学教导先行恩典的教义，简而言之，这意味着：在一个人寻求上帝之前，上帝必须先寻找这个人。

在一个有罪的人能够正确思考上帝之前，他内心必须有启蒙的工作；它可能不完美，但它仍然是一项真正的工作，也是所有渴望、寻求和祈祷的秘密原因。我们追求上帝，因为，也只是因为，他首先在我们内心植入了一种冲动，激励我们去追求。我们的主说，若不是差我来的父吸引人，就没有人能到我这里来，正是通过这种先行的吸引，上帝从我们身上拿走了我们来这里的一切功劳。 追求上帝的冲动源自上帝，但这种冲动的结果是我们紧紧跟随他；在我们追求他的整个过程中，我们已经在他的手中：你的右手扶持着我。

在这种神圣的“扶持”和人类的“跟随”中，没有矛盾。一切都来自上帝，因为正如冯·休格尔所教导的那样，上帝总是先于我们。然而，在实践中（即上帝先前的工作与人类当前的反应相遇的地方），人类必须追求上帝。就我们而言，如果上帝的这种秘密吸引要最终导致可识别的神圣体验，就必须有积极的回报。在个人感情的热情语言中，第四十二篇诗篇是这样说的：上帝啊，我的心切慕祢，如鹿切慕溪水。我的心渴想上帝，就是永生上帝；我何时得朝见上帝呢？这是深渊对深渊的呼唤，渴望的心会明白的。

 因信称义的教义是圣经真理，是摆脱无用律法主义和徒劳无益的自我努力的幸福解脱，但在我们的时代，它却落入了邪恶的圈子，被许多人解读为实际上阻止人们认识上帝。整个宗教皈依过程变得机械而毫无生气。现在，信仰可以毫无障碍地在道德生活中发挥作用，也不会让亚当的自我感到尴尬。基督可以被“接受”，但接受者的精神中不会产生对祂的任何特殊爱。人被“拯救”，但他并不渴望或渴求上帝。事实上，他被特别教导要知足，并被鼓励满足于小事。

现代科学家在上帝创造的奇迹中失去了上帝；我们基督徒在上帝创造的奇迹中也面临着失去上帝的真正危险。

 我们几乎忘记了上帝是灵，因此，我们可以像任何人一样被培养，因为我们是灵（上帝就照着自己的形象造人，乃是照着他的形象造人；创世记 1:27a）。人天生就能够了解其他人格，但一次相遇无法完全了解一个人的个性。只有经过长期充满爱意的心灵交流，才能探索出两者的全部可能性。

人与人之间所有的社会交流都是人格对人格的回应，从人与人之间最随意的接触逐渐上升到人类精神所能进行的最充分、最亲密的交流。宗教，就其真实性而言，本质上是被创造的人格对创造者上帝的回应。认识你独一的真神，并且认识你所差来的耶稣基督，这就是永生。在他强大本性的深处，上帝像其他人一样思考、意愿、享受、感受、爱、渴望和受苦。 在向我们展示自己时，他保持着我们熟悉的个性模式。他通过我们的思想、意志和情感与我们交流。上帝与被救赎之人的灵魂之间持续而毫无顾忌的爱与思想交流是新约宗教的核心。

我们在有意识的个人意识中知道上帝与我们灵魂之间的这种交流。它是个人的；也就是说，它不是通过信徒团体本身而来的，而是为个人所知，并通过组成它的个体为身体所知。它是有意识的；也就是说，它不会停留在意识的门槛以下，在那里不为灵魂所知（例如，有些人认为婴儿洗礼就是这样），而是进入意识领域，人类可以“知道”它，就像他知道任何其他经验事实一样。

你我（除了我们的罪）在很小程度上与上帝在很大程度上相似。我们是按照他的形象造的，我们内在有认识他的能力。在我们的罪中，我们只缺少力量。当圣灵使我们重生时，我们的整个生命都感受到了它与上帝的亲缘关系，并欣喜地认识到这一点。那是天上的诞生，没有它我们就看不到上帝的国度。然而，这不是终点，而是起点，因为现在开始了光荣的追求，心灵对神性无限财富的快乐探索。我说，那是我们开始的地方；但我们在哪里停下来，还没有人发现，因为在真神的可怕而神秘的深处，没有极限也没有终点。

无边无际的海洋，谁能测度你？

神圣的威严，你的永恒围绕着你！

 找到上帝后仍继续追寻祂，这是爱的悖论，很容易满足的宗教人士对此嗤之以鼻，但火热心灵的孩子们却从幸福的经历中感受到了这一点。克莱尔沃的圣伯纳德在一首四行乐诗中阐述了这个神圣的悖论，每一个崇拜的灵魂都会立刻理解：

我们品尝你，你这活面包，

并渴望继续以你为食：

我们饮你，源泉

我们的灵魂渴望得到你的满足。

走近过去的圣人和圣女，你很快就会感受到他们对上帝的渴望之热。他们为他哀悼，他们祈祷、挣扎、日夜寻找他，无论何时何地，当他们找到他时，这种发现比长期的寻找更加甜蜜。摩西用他认识上帝这一事实作为更了解上帝的论据。 现在我恳求你，如果我在你眼前蒙恩，求你指示我你的道路，使我可以认识你，好在你眼前蒙恩；从那里他站起来，提出了大胆的请求：我恳求你，向我显示你的荣耀。上帝对这种热情的表现感到高兴，第二天他召唤摩西上山，在那里，他所有的荣耀在庄严的游行中从他面前经过。

大卫的生活是精神渴望的洪流，他的诗篇伴随着寻求者的呼喊和找到者的欢呼声。保罗承认他生活的动力是他对基督的强烈渴望。认识他是他内心的目标，为此，他牺牲了一切。毫无疑问，我甚至将万事当作有损的，因我以认识我主基督耶稣为至宝。我为他已经丢弃万事，看作粪土，为要得着基督。

 这些赞美诗充满了对上帝的渴望，歌手在寻找上帝时，知道自己已经找到了上帝。“我看见他的踪迹，我将追随他”，就在短短的一代人之前，我们的父辈唱道，但这首歌在大型集会中再也听不到了。在这黑暗的日子里，我们的老师替我们寻找，这是多么悲惨啊。一切都围绕着“接受”基督的最初行为（顺便说一句，这个词在圣经中没有出现），此后我们不必再渴望上帝对我们的灵魂有任何进一步的启示。我们陷入了一种错误的逻辑的圈套中，这种逻辑坚持认为，如果我们找到了他，我们就不需要再寻找他了。这被摆在我们面前，作为正统教义的最后话语，理所当然地认为，没有一个受过圣经教导的基督徒会相信其他的；因此，整个敬拜、寻求、歌唱的教会对这个问题的证词都被彻底抛在一边。 一支庞大的芬芳圣徒队伍的经验性心灵神学被拒绝，取而代之的是自鸣得意的圣经解释，这对圣奥古斯丁、塞缪尔·卢瑟福或大卫·布雷纳德来说肯定听起来很奇怪。

在这种巨大的寒意中，我很高兴地承认，有些人不会满足于肤浅的逻辑。他们会承认论据的力量，然后流着泪转身去寻找一个孤独的地方，祈祷“哦，上帝，请让我看到你的荣耀。”他们想要……追随上帝。他们想要礼物的赐予者。

 3. Dì 1 zhāng

jǐn jǐn gēnsuí shàngdì

wǒ de xīn jǐn jǐn gēnsuí mí, mí de yòushǒu fúchí wǒ.(Shīpiān 63:8)

Jīdūjiào shénxué jiàodǎo xiānxíng ēndiǎn de jiàoyì, jiǎn ér yán zhī, zhè yìwèizhe: Zài yīgèrén xúnqiú shàngdì zhīqián, shàngdì bìxū xiān xúnzhǎo zhège rén.

Zài yīgè yǒuzuì de rén nénggòu zhèngquè sīkǎo shàngdì zhīqián, tā nèixīn bìxū yǒu qǐméng de gōngzuò; tā kěnéng bù wánměi, dàn tā réngrán shì yī xiàng zhēnzhèng de gōngzuò, yěshì suǒyǒu kěwàng, xúnqiú hé qídǎo de mìmì yuányīn. Wǒmen zhuīqiú shàngdì, yīnwèi, yě zhǐshì yīnwèi, tā shǒuxiān zài wǒmen nèixīn zhí rùle yī zhǒng chōngdòng, jīlì wǒmen qù zhuīqiú. Wǒmen de zhǔ shuō, ruò bùshì chà wǒ lái de fù xīyǐn rén, jiù méiyǒu rén néng dào wǒ zhèlǐ lái, zhèng shì tōngguò zhè zhǒng xiānxíng de xīyǐn, shàngdì cóng wǒmen shēnshang ná zǒule wǒmen lái zhèlǐ de yīqiè gōngláo. Zhuīqiú shàngdì de chōngdòng yuán zì shàngdì, dàn zhè zhǒng chōngdòng de jiéguǒ shì wǒmen jǐn jǐn gēnsuí tā; zài wǒmen zhuīqiú tā de zhěnggè guòchéng zhōng, wǒmen yǐjīng zài tā de shǒuzhōng: Nǐ de yòushǒu fúchízhe wǒ.

Zài zhè zhǒng shénshèng de “fúchí” hé rénlèi de “gēnsuí” zhōng, méiyǒu máodùn. Yīqiè dōu láizì shàngdì, yīnwèi zhèngrú féng·xiū gé ěr suǒ jiàodǎo dì nàyàng, shàngdì zǒng shì xiān yú wǒmen. Rán'ér, zài shíjiàn zhōng (jí shàngdì xiānqián de gōngzuò yǔ rénlèi dāngqián de fǎnyìng xiāngyù dì dìfāng), rénlèi bìxū zhuīqiú shàngdì. Jiù wǒmen ér yán, rúguǒ shàngdì de zhè zhǒng mìmì xīyǐn yào zuìzhōng dǎozhì kě shìbié de shénshèng tǐyàn, jiù bìxū yǒu jījí de huíbào. Zài gèrén gǎnqíng de rèqíng yǔyán zhōng, dì sìshí'èr piān shīpiān shì zhèyàng shuō de: Shàngdì a, wǒ de xīnqiè mù mí, rú lù qiè mù xīshuǐ. Wǒ de xīn kěxiǎng shàngdì, jiùshì yǒngshēng shàngdì; wǒ hé shí dé cháojiàn shàngdì ne? Zhè shì shēnyuān duì shēnyuān de hūhuàn, kěwàng de xīn huì míngbái de.

Yīn xìn chēng yì de jiàoyì shì shèngjīng zhēnlǐ, shì bǎituō wúyòng lǜ fǎ zhǔyì hé túláo wúyì de zìwǒ nǔlì de xìngfú jiětuō, dàn zài wǒmen de shídài, tā què luò rùle xié'è de quānzi, bèi xǔduō rén jiědú wèi shíjì shang zǔzhǐ rénmen rènshí shàngdì. Zhěnggè zōngjiào guīyī guòchéng biàn dé jīxiè ér háo wú shēngqì. Xiànzài, xìnyǎng kěyǐ háo wú zhàng'ài de zài dàodé shēnghuó zhōng fāhuī zuòyòng, yě bù huì ràng yàdāng de zìwǒ gǎndào gāngà. Jīdū kěyǐ bèi “jiēshòu”, dàn jiēshòu zhě de jīngshén zhōng bù huì chǎnshēng duì tā de rènhé tèshū ài. Rén bèi “zhěngjiù”, dàn tā bìng bù kěwàng huò kěqiú shàngdì. Shìshí shàng, tā bèi tèbié jiàodǎo yào zhīzú, bìng bèi gǔlì mǎnzú yú xiǎoshì.

Xiàndài kēxuéjiā zài shàngdì chuàngzào de qíjī zhōng shīqùle shàngdì; wǒmen jīdū tú zài shàngdì chuàngzào de qíjī zhōng yě miànlínzhe shīqù shàngdì de zhēnzhèng wéixiǎn.

Wǒmen jīhū wàngjìle shàngdì shì líng, yīncǐ, wǒmen kěyǐxiàng rènhé rén yīyàng bèi péiyǎng, yīnwèi wǒmen shì líng (shàngdì jiù zhàozhe zìjǐ de xíngxiàng zào rén, nǎi shì zhàozhe tā de xíngxiàng zào rén; chuàng shì jì 1:27A). Rén tiānshēng jiù nénggòu liǎojiě qítā réngé, dàn yīcì xiāngyù wúfǎ wánquán liǎo jiè yīgèrén de gèxìng. Zhǐyǒu jīngguò chángqí chōngmǎn ài yì de xīnlíng jiāoliú, cáinéng tànsuǒ chū liǎng zhě de quánbù kěnéng xìng.

Rén yǔ rén zhī jiān suǒyǒu de shèhuì jiāoliú dōu shì réngé duì réngé de huíyīng, cóng rén yǔ rén zhī jiān zuì suíyì de jiēchù zhújiàn shàngshēng dào rénlèi jīngshén suǒ néng jìnxíng de zuì chōngfèn, zuì qīnmì de jiāoliú. Zōngjiào, jiù qí zhēnshí xìng ér yán, běnzhí shàng shì bèi chuàngzào de réngé duì chuàngzào zhě shàngdì de huíyīng. Rènshí nǐ dú yī de zhēnshén, bìngqiě rènshí nǐ suǒ chà lái de yēsū jīdū, zhè jiùshì yǒngshēng. Zài tā qiángdà běnxìng de shēn chù, shàngdì xiàng qítā rén yīyàng sīkǎo, yìyuàn, xiǎngshòu, gǎnshòu, ài, kěwàng hé shòukǔ. Zài xiàng wǒmen zhǎnshì zìjǐ shí, tā bǎochízhe wǒmen shúxī de gèxìng móshì. Tā tōngguò wǒmen de sīxiǎng, yìzhì hé qínggǎn yǔ wǒmen jiāoliú. Shàngdì yǔ bèi jiùshú zhī rén de línghún zhī jiān chíxù ér háo wú gùjì de ài yǔ sīxiǎng jiāoliú shì xīn yuē zōngjiào de héxīn.

Wǒmen zài yǒuyìshí de gèrén yìshí zhōng zhīdào shàngdì yǔ wǒmen línghún zhī jiān de zhè zhǒng jiāoliú. Tā shì gè rén de; yě jiùshì shuō, tā bùshì tōngguò xìntú tuántǐ běnshēn ér lái de, ér shì wèi gè rén suǒ zhī, bìng tōngguò zǔchéng tā de gètǐ wèi shēntǐ suǒ zhī. Tā shì yǒuyìshí de; yě jiùshì shuō, tā bù huì tíngliú zài yìshí de ménkǎn yǐ xià, zài nàlǐ bù wéi línghún suǒ zhī (lìrú, yǒuxiē rén rènwéi yīng'ér xǐlǐ jiùshì zhèyàng), ér shì jìnrù yìshí lǐngyù, rénlèi kěyǐ “zhīdào” tā, jiù xiàng tā zhīdào rènhé qítā jīngyàn shìshí yīyàng.

Nǐ wǒ (chúle wǒmen de zuì) zài hěn xiǎo chéngdù shàng yǔ shàngdì zài hěn dà chéngdù shàng xiàng shì. Wǒmen shì ànzhào tā de xíngxiàng zào de, wǒmen nèizài yǒu rènshí tā de nénglì. Zài wǒmen de zuì zhōng, wǒmen zhǐ quēshǎo lìliàng. Dāng shènglíng shǐ wǒmen chóngshēng shí, wǒmen de zhěnggè shēngmìng dōu gǎnshòu dàole tā yǔ shàngdì de qīnyuán guānxì, bìng xīnxǐ dì rènshí dào zhè yīdiǎn. Nà shì tiānshàng de dànshēng, méiyǒu tā wǒmen jiù kàn bù dào shàngdì de guódù. Rán'ér, zhè bùshì zhōngdiǎn, ér shì qǐdiǎn, yīnwèi xiànzài kāishǐle guāngróng de zhuīqiú, xīnlíng duì shén xìng wúxiàn cáifù de kuàilè tànsuǒ. Wǒ shuō, nà shì wǒmen kāishǐ dì dìfāng; dàn wǒmen zài nǎlǐ tíng xiàlái, hái méiyǒu rén fà xiàn, yīnwèi zài zhēnshén de kěpà ér shénmì de shēn chù, méiyǒu jíxiàn yě méiyǒu zhōngdiǎn.

Wúbiān wújì dì hǎiyáng, shéi néng cèduó nǐ?

Shénshèng de wēiyán, nǐ de yǒnghéng wéiràozhe nǐ!

Zhǎodào shàngdì hòu réng jìxù zhuīxún tā, zhè shì ài de bèi lùn, hěn róngyì mǎnzú de zōngjiào rénshì duì cǐ chīzhīyǐbí, dàn huǒrè xīnlíng de háizimen què cóng xìngfú de jīnglì zhōng gǎnshòu dàole zhè yīdiǎn. Kèlái'ěr wò de shèng bó nà dé zài yī shǒu sì háng lè shī zhōng chǎnshùle zhège shénshèng de bèi lùn, měi yīgè chóngbài de línghún dūhuì lìkè lǐjiě:

Wǒmen pǐncháng nǐ, nǐ zhè huó miànbāo,

bìng kěwàng jìxù yǐ nǐ wèi shí:

Wǒmen yǐn nǐ, yuánquán

wǒmen de línghún kěwàng dédào nǐ de mǎnzú.

Zǒu jìn guòqù de shèngrén hé shèng nǚ, nǐ hěn kuài jiù huì gǎnshòu dào tāmen duì shàngdì de kěwàng zhī rè. Tāmen wèi tā āidào, tāmen qídǎo, zhēngzhá, rìyè xúnzhǎo tā, wúlùn hé shí hé de, dāng tāmen zhǎodào tā shí, zhè zhǒng fāxiàn bǐ chángqí de xúnzhǎo gèngjiā tiánmì. Móxī yòng tā rènshí shàngdì zhè yī shìshí zuòwéi gèng liǎojiě shàngdì dì lùnjù. Xiànzài wǒ kěnqiú nǐ, rúguǒ wǒ zài nǐ yǎnqián méng ēn, qiú nǐ zhǐshì wǒ nǐ de dàolù, shǐ wǒ kěyǐ rènshí nǐ, hǎo zài nǐ yǎnqián méng ēn; cóng nàlǐ tā zhàn qǐlái, tíchūle dàdǎn de qǐngqiú: Wǒ kěnqiú nǐ, xiàng wǒ xiǎnshì nǐ de róngyào. Shàngdì duì zhè zhǒng rèqíng de biǎoxiàn gǎndào gāoxìng, dì èr tiān tā zhàohuàn móxī shàngshān, zài nàlǐ, tā suǒyǒu de róngyào zài zhuāngyán de yóuxíng zhōng cóng tā miànqián jīngguò.

Dà wèi de shēnghuó shì jīngshén kěwàng de hóngliú, tā de shīpiān bànsuízhe xúnqiú zhě de hūhǎn hé zhǎodào zhě de huānhū shēng. Bǎoluó chéngrèn tā shēnghuó de dònglì shì tā duì jīdū de qiángliè kěwàng. Rènshí tā shì tā nèixīn de mùbiāo, wèi cǐ, tā xīshēngle yīqiè. Háo wú yíwèn, wǒ shènzhì jiāng wànshì dàng zuò yǒu sǔn de, yīn wǒ yǐ rènshí wǒ zhǔ jīdū yēsū wéi zhìbǎo. Wǒ wèi tā yǐjīng diūqì wànshì, kàn zuò fèntǔ, wèi yào dé zhe jīdū.

Zhèxiē zànměishī chōngmǎnle duì shàngdì de kěwàng, gēshǒu zài xúnzhǎo shàngdì shí, zhīdào zìjǐ yǐjīng zhǎodàole shàngdì.“Wǒ kànjiàn tā de zōngjī, wǒ jiāng zhuīsuí tā”, jiù zài duǎn duǎn de yīdài rén zhīqián, wǒmen de fùbèi chàngdào, dàn zhè shǒu gē zài dàxíng jíhuì zhōng zài yě tīng bù dàole. Zài zhè hēi'àn de rìzi lǐ, wǒmen de lǎoshī tì wǒmen xúnzhǎo, zhè shì duōme bēicǎn a. Yīqiè dōu wéiràozhe “jiēshòu” jīdū de zuìchū xíngwéi (shùnbiàn shuō yījù, zhège cí zài shèngjīng zhōng méiyǒu chūxiàn), cǐhòu wǒmen bùbì zài kěwàng shàngdì duì wǒmen de línghún yǒu rènhé jìnyībù de qǐshì. Wǒmen xiànrùle yī zhǒng cuòwù de luójí de quāntào zhōng, zhè zhǒng luójí jiānchí rènwéi, rúguǒ wǒmen zhǎodàole tā, wǒmen jiù bù xūyào zài xúnzhǎo tāle. Zhè bèi bǎi zài wǒmen miànqián, zuòwéi zhèngtǒng jiàoyì de zuìhòu huàyǔ, lǐsuǒdāngrán dì rènwéi, méiyǒu yīgè shòuguò shèngjīng jiàodǎo de jīdū tú huì xiāngxìn qítā de; yīncǐ, zhěnggè jìng bài, xúnqiú, gēchàng de jiàohuì duì zhège wèntí de zhèngcí dōu bèi chèdǐ pāo zài yībiān. Yī zhī pángdà de fēnfāng shèng tú duìwǔ de jīngyàn xìng xīnlíng shénxué bèi jùjué, qǔ'érdàizhī dì shì zìmíngdéyì de shèngjīng jiěshì, zhè duì shèng àogǔsīdīng, sāi móu ěr·lú sè fú huò dà wèi·bùléi nà dé lái shuō kěndìng tīng qǐlái hěn qíguài.

Zài zhè zhǒng jùdà de hányì zhōng, wǒ hěn gāoxìng de chéngrèn, yǒuxiē rén bù huì mǎnzú yú fūqiǎn de luójí. Tāmen huì chéngrèn lùnjù de lìliàng, ránhòu liúzhe lèi zhuǎnshēn qù xúnzhǎo yīgè gūdú dì dìfāng, qídǎo “ó, shàngdì, qǐng ràng wǒ kàn dào nǐ de róngyào.” Tāmen xiǎng yào……zhuīsuí shàngdì. Tāmen xiǎng yào lǐwù de cìyǔ zhě.