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Mere Christianity
C.S. 路易斯 / C.S. Lewis
简介 Summary
C.S.路易斯最著名的护教经典，源自二战期间BBC广播讲话。全书从人类普遍的道德直觉出发，论证客观道德律的存在，进而推论上帝的存在；接着阐释基督教核心信仰，探讨基督徒的道德生活，最终深入三位一体的教义和人在基督里的生命更新。逻辑严谨、语言平实，是引导慕道友认识基督教信仰的绝佳入门书。
C.S. Lewis's most celebrated apologetic work, adapted from his wartime BBC radio broadcasts. Beginning with humanity's universal moral intuitions, Lewis argues for an objective moral law pointing to a Lawgiver, then explains core Christian beliefs, explores Christian moral life, and finally delves into the doctrine of the Trinity and the transformation of human nature in Christ. Rigorous in logic and accessible in language, it remains the premier introduction to the Christian faith.
📑 章节 Chapters
Book 1 Ch.1: The Law of Human Nature
路易斯从日常争吵入手，指出人们在争论时总是诉诸某种共同的行为标准。这表明存在一个人人心中都认可的"是非标准"——人性的法则（自然道德律）。
Lewis begins with everyday quarrels, noting that people always appeal to some shared standard of behavior. This reveals a 'Rule of Right and Wrong'—the Law of Human Nature—that everyone acknowledges.
“Every one has heard people quarrelling... 'How'd you like it if anyone did the same to you?' — 'Come on, you promised.' People say things like that every day. 每个人都听过人们争吵……'如果别人这样对你，你会怎样？'——'你答应过的。'人们每天都在说这类话。”
“Quarrelling means trying to show that the other man is in the wrong. And there would be no sense in trying to do that unless you and he had some sort of agreement as to what Right and Wrong actually are. 争吵意味着试图证明对方是错的。除非你和他对是非有某种共识，否则这样做毫无意义。”
Book 1 Ch.2: Some Objections
路易斯回应两种反对意见：一是道德律只是群体本能；二是道德律不过是社会习俗。他论证道德律既不等于本能，也不仅仅是社会约定，而是超越二者的客观实在。
Lewis addresses two objections: that the moral law is merely herd instinct, and that it is merely social convention. He argues it is neither, but an objective reality transcending both.
“The most dangerous thing you can do is to take any one impulse of your own nature and set it up as the thing you ought to follow at all costs. 你能做的最危险的事情就是把自己天性中的某一种冲动当作不惜一切代价都要遵循的东西。”
Book 1 Ch.3: The Reality of the Law
路易斯进一步论证道德律是真实存在的，不是人类虚构。它不同于自然规律（描述事物如何运行），而是规范人类应当如何行动，却又常被违背。
Lewis further argues the moral law is genuinely real, not a human invention. Unlike laws of nature (describing how things behave), it prescribes how humans ought to behave—yet is constantly violated.
“These, then, are the two points I wanted to make. First, that human beings, all over the earth, have this curious idea that they ought to behave in a certain way, and cannot really get rid of it. Secondly, that they do not in fact behave in that way. 这是我想说的两点。第一，全世界的人都有这个奇妙的观念，觉得自己应该以某种方式行事，而且无法真正摆脱这个观念。第二，他们实际上并不那样行事。”
Book 1 Ch.4: What Lies Behind the Law
既然宇宙中存在一个影响我们内心的道德律，那么这个律的源头是什么？路易斯排除了纯物质主义的解释，指出道德律背后有一个关心正义与善的心灵。
Since a moral law presses upon our minds, what is its source? Lewis eliminates purely materialist explanations and argues something behind the universe—a Mind that cares about right conduct—is making itself known through the moral law.
“We have not yet got as far as the God of any actual religion, still less the God of that particular religion called Christianity. We have only got so far as a Somebody or Something behind the Moral Law. 我们还没走到任何具体宗教的上帝那一步，更不用说基督教的上帝。我们只是到了道德律背后有某个'存在'这一步。”
Book 1 Ch.5: We Have Cause to Be Uneasy
道德律告诉我们宇宙背后有一位重视善的存在，同时也暴露了我们自己违背道德律的事实。这让我们陷入困境——基督教正是从承认这一困境开始的。
The moral law reveals a Power behind the universe that insists on right conduct, while also exposing our failure to live up to it. This puts us in a real predicament—and Christianity begins by acknowledging this predicament.
“Christianity tells people to repent and promises them forgiveness. It therefore has nothing (as far as I know) to say to people who do not know they have done anything to repent of. 基督教叫人悔改，并应许人得赦免。因此，对那些不觉得自己做了什么需要悔改的事的人，基督教（据我所知）无话可说。”
Book 2 Ch.1: The Rival Conceptions of God
路易斯将世界观分类：无神论、泛神论与有神论。基督教属于有神论阵营，相信一位与受造界有别的善良上帝，同时正视恶的现实。
Lewis categorizes worldviews: atheism, pantheism, and theism. Christianity belongs to the theist camp, believing in a good God distinct from creation, while taking evil seriously.
“If the whole universe has no meaning, we should never have found out that it has no meaning. 如果整个宇宙毫无意义，我们永远也不会发现它毫无意义。”
“Atheism turns out to be too simple. If the whole universe has no meaning, we should never have found out that it has no meaning. 无神论原来太简单了。”
Book 2 Ch.2: The Invasion
路易斯提出基督教的独特之处：宇宙是一场善与恶之间战争的战场。恶不是与善对等的力量，而是对善的扭曲和寄生。上帝正在发动一场反攻。
Lewis presents Christianity's unique claim: the universe is a battlefield in a war between good and evil. Evil is not an equal power but a parasite on good. God is mounting a counter-invasion.
“Enemy-occupied territory — that is what this world is. Christianity is the story of how the rightful king has landed, you might say landed in disguise, and is calling us all to take part in a great campaign of sabotage. 敌占区——这就是这个世界的状况。基督教讲的就是合法的君王如何登陆——可以说是乔装登陆——并号召我们参与一场伟大的破坏行动。”
Book 2 Ch.3: The Shocking Alternative
自由意志是恶存在的原因。上帝赋予人自由选择的能力，因为没有自由就没有真正的爱。人类滥用了自由，但上帝通过良心、历史和最终差遣基督来挽回人类。
Free will explains evil's existence. God gave humans freedom because love requires choice. Humanity misused that freedom, but God works to reclaim us through conscience, history, and ultimately sending Christ.
“I am trying here to prevent anyone saying the really foolish thing that people often say about Him: 'I'm ready to accept Jesus as a great moral teacher, but I don't accept His claim to be God.' That is the one thing we must not say. 我在这里试图阻止任何人说出人们常说的那句真正愚蠢的话：'我愿意接受耶稣是一位伟大的道德导师，但我不接受他自称是上帝。'这恰恰是我们不能说的。”
“A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. 一个仅仅是人而说出耶稣所说那些话的人，不可能是伟大的道德导师。他要么是疯子——和自称是荷包蛋的人一个水平——要么就是地狱的魔鬼。”
Book 2 Ch.4: The Perfect Penitent
人类需要悔改，但堕落的人性使完美的悔改成为不可能。只有上帝自己道成肉身，以完美的人性代替我们献上完美的悔改和顺服，才能解决这一困局。
Humanity needs to repent, but fallen nature makes perfect repentance impossible. Only God incarnate, offering perfect repentance and obedience in our place through perfect humanity, can resolve this dilemma.
“We are told that Christ was killed for us, that His death has washed out our sins, and that by dying He disabled death itself. That is the formula. That is Christianity. That is what has to be believed. 我们被告知基督为我们而死，他的死洗去了我们的罪，他以死废除了死亡本身。这就是那个公式。这就是基督教。这就是必须相信的。”
Book 2 Ch.5: The Practical Conclusion
基督的新生命通过洗礼、信仰和圣餐传递给我们。基督教不只是道德改善的方案，而是让基督的生命在我们里面成长的过程。
Christ's new life is transmitted to us through baptism, belief, and the Lord's Supper. Christianity is not merely a moral improvement program, but the process of Christ's life growing within us.
“Good and evil both increase at compound interest. That is why the little decisions you and I make every day are of such infinite importance. 善与恶都以复利增长。这就是为什么你我每天做的那些小决定具有如此无限的重要性。”
Book 3 Ch.1: The Three Parts of Morality
道德涉及三个方面：人与人之间的公平和谐（社会关系）、个人内心的整合（个人品德）、以及人生的总体目的（人是为何而造）。
Morality involves three aspects: fair play between individuals (social relations), internal harmony within each person (individual virtue), and the overall purpose of human life (what we were made for).
“Morality, then, seems to be concerned with three things. Firstly, with fair play and harmony between individuals. Secondly, with... tidying up or harmonising the things inside each individual. Thirdly, with the general purpose of human life as a whole. 道德似乎关乎三件事：第一，个人之间的公平与和谐；第二，整理或协调每个人内部的各种东西；第三，人类生活整体的总体目的。”
Book 3 Ch.2: The 'Cardinal Virtues'
介绍四种基本德行：谨慎（prudence）、节制（temperance）、公正（justice）和坚毅（fortitude）。这些是所有文明都认可的品质，是道德生活的基础。
Introduces four cardinal virtues: prudence, temperance, justice, and fortitude. These are qualities recognized by all civilized people and form the foundation of moral life.
“A man who perseveres in doing just actions gets in the end a certain quality of character. Now it is that quality rather than the particular actions which we mean when we talk of 'virtue.' 一个坚持做正义之事的人最终会获得某种品格特质。当我们谈论'德行'时，我们指的正是那种特质，而非具体的行为。”
Book 3 Ch.3: Social Morality
基督教并没有给出详细的政治纲领，但设定了原则：慈善是基督徒社会的核心，新约描绘的理想社会比大多数人想象的更'左'也更'右'。
Christianity does not provide a detailed political program, but sets principles: charity is central to a Christian society, and the New Testament's ideal society is more 'leftist' and more 'rightist' than most imagine.
“If there were such a society in existence and you or I visited it, I think we should come away with a curious impression... its economic life would be 'leftist'... its family life and its code of manners would be rather old-fashioned. 如果有这样一个社会存在，你我去访问的话，我想我们会带着奇特的印象离开……它的经济生活是'左倾的'……它的家庭生活和礼仪准则则是相当老派的。”
Book 3 Ch.4: Morality and Psychoanalysis
心理分析和道德并不冲突。心理分析处理的是心理机制（原材料），道德关乎的是自由选择。上帝看重的是我们的意志和选择，而非我们无法控制的心理状态。
Psychoanalysis and morality do not conflict. Psychoanalysis addresses psychological mechanisms (raw material), while morality concerns free choices. God judges our will and choices, not psychological states beyond our control.
“Human beings judge one another by their external actions. God judges them by their moral choices. 人类根据外在行为彼此评判。上帝根据道德选择来评判人。”
Book 3 Ch.5: Sexual Morality
基督教的性道德标准——婚姻内的忠贞——听起来严格，但路易斯指出，关键不在于性本身有什么问题，而是我们的性本能已经偏离了正轨。
The Christian standard of sexual morality—chastity—sounds strict, but Lewis argues the issue is not that sex is bad, but that our sexual instinct has gone wrong, like any appetite that exceeds its proper function.
“Chastity is the most unpopular of the Christian virtues. 贞洁是最不受欢迎的基督教美德。”
Book 3 Ch.6: Christian Marriage
婚姻是终身的盟约，不只是感觉。"坠入爱河"的感觉会消退，但更深沉、更坚固的爱会在委身中成长。
Marriage is a lifelong covenant, not merely a feeling. The feeling of 'being in love' fades, but a deeper, quieter love grows through commitment.
“Being in love is a good thing, but it is not the best thing... You cannot make it the basis of a whole life. It is a noble feeling, but it is still a feeling. 坠入爱河是好事，但不是最好的事……你不能把它作为一生的基础。它是一种高尚的感情，但终究只是一种感情。”
Book 3 Ch.7: Forgiveness
爱你的仇敌是基督教最难的命令。路易斯解释这不是要我们喜欢恶行，而是区分罪人与罪行——恨罪不恨人——就像我们对待自己的罪一样。
Loving your enemy is Christianity's hardest command. Lewis explains it does not mean liking evil deeds but distinguishing the sinner from the sin—hating the sin, not the sinner—just as we do with our own sins.
“To be a Christian means to forgive the inexcusable, because God has forgiven the inexcusable in you. 做基督徒意味着饶恕不可饶恕的，因为上帝已经饶恕了你里面不可饶恕的。”
Book 3 Ch.8: The Great Sin
骄傲是一切罪恶之母。骄傲的本质是竞争性的——不是因为拥有而快乐，而是因为比别人拥有更多而快乐。骄傲是认识上帝的最大障碍。
Pride is the mother of all sins. Its essence is competitive—pleasure comes not from having something, but from having more than the next person. Pride is the chief obstacle to knowing God.
“Pride gets no pleasure out of having something, only out of having more of it than the next man. 骄傲从拥有某样东西中得不到快乐，只有拥有比别人更多才有快乐。”
“A proud man is always looking down on things and people; and, of course, as long as you are looking down, you cannot see something that is above you. 骄傲的人总是俯视事物和他人；当然，只要你在俯视，就看不到在你之上的东西。”
Book 3 Ch.9: Charity
爱（慈善）不只是一种感觉，而是意志的行动。我们不需要等到'感觉'爱人才去行善；行动在先，感觉会随之而来。
Charity (love) is not merely a feeling but an act of the will. We need not wait to 'feel' love before acting; action comes first, and the feeling follows.
“Do not waste time bothering whether you 'love' your neighbour; act as if you did. As soon as we do this we find one of the great secrets. When you are behaving as if you loved someone, you will presently come to love him. 不要浪费时间纠结你是否'爱'你的邻舍；就当你爱他那样行动。一旦我们这样做，就发现了一个伟大的秘密：当你表现得像爱某人一样时，你很快就会真正爱上他。”
Book 3 Ch.10: Hope
基督徒的盼望不是逃避现实，而是认识到地上没有什么能完全满足我们——因为我们是为另一个世界而造的。
Christian hope is not escapism, but the recognition that nothing on earth fully satisfies us—because we were made for another world.
“If I find in myself a desire which no experience in this world can satisfy, the most probable explanation is that I was made for another world. 如果我发现自己内心有一种渴望，是这个世界上任何经历都无法满足的，那么最可能的解释就是我是为另一个世界而造的。”
Book 3 Ch.11: Faith
信心的第一层含义：接受基督教教义为真。信仰不是与理性对立，而是坚持理性已经接受的真理，不被情绪和环境动摇。
Faith in its first sense: accepting Christian doctrines as true. Faith is not opposed to reason, but holding onto what reason has accepted, without being swayed by moods and circumstances.
“Faith... is the art of holding on to things your reason has once accepted, in spite of your changing moods. 信心是在情绪变化中坚持你的理性曾经接受的东西的艺术。”
Book 3 Ch.12: Faith (continued)
信心的第二层含义：当你发现自己根本做不到上帝的要求时，放弃自我努力，将一切交给上帝。这种绝望恰恰是信仰真正开始的地方。
Faith in its second sense: when you discover you cannot do what God demands, you surrender self-effort and hand everything over to God. This very despair is where real faith begins.
“No man knows how bad he is till he has tried very hard to be good. 没有人知道自己有多坏，直到他非常努力地试图变好。”
Book 4 Ch.1: Making and Begetting
路易斯区分'造'（making）和'生'（begetting）。上帝'生'了圣子——与上帝同一本质；上帝'造'了人——不同本质。基督教的目标是让'被造'的人参与上帝'所生'的生命。
Lewis distinguishes 'making' from 'begetting.' God 'begets' the Son—same nature as God; God 'makes' humans—different nature. Christianity's goal is for 'made' beings to participate in God's 'begotten' life.
“What God begets is God; just as what man begets is man. What God creates is not God; just as what man makes is not man. 上帝所生的是上帝；正如人所生的是人。上帝所造的不是上帝；正如人所造的不是人。”
Book 4 Ch.2: The Three-Personal God
三位一体不是抽象教义，而是活泼的关系。基督徒的祷告就是参与三位一体的生命：借着圣子、在圣灵里来到圣父面前。
The Trinity is not abstract doctrine but living relationship. Christian prayer is participation in Trinitarian life: coming to the Father through the Son, empowered by the Spirit.
“An ordinary Christian kneels down to say his prayers. He is trying to get in touch with God. But if he is a Christian he knows that what is prompting him to pray is also God: God, so to speak, inside him. 一个普通基督徒跪下祷告。他试图与上帝接触。但如果他是基督徒，他知道促使他祷告的也是上帝——可以说，上帝在他里面。”
Book 4 Ch.3: Time and Beyond Time
上帝在时间之外。他不需要在百万人的祈祷之间分配注意力，因为他不受时间限制。他有'全部的时间'给每一个人。
God exists outside time. He does not divide attention among millions of prayers because He is not bound by time. He has 'all eternity' for each person.
“If you picture Time as a straight line along which we have to travel, then you must picture God as the whole page on which the line is drawn. 如果你把时间想象为一条我们必须沿着走的直线，那你必须把上帝想象为画这条线的整张纸。”
Book 4 Ch.4: Good Infection
三位一体中的爱是'好的感染'。圣父与圣子之间永恒的爱的交流就是圣灵。上帝邀请我们进入这个爱的舞蹈。
The love within the Trinity is a 'good infection.' The eternal exchange of love between Father and Son is the Holy Spirit. God invites us into this dance of love.
“The whole dance, or drama, or pattern of this three-Personal life is to be played out in each one of us. 这个三位格生命的整个舞蹈、戏剧或图案，都要在我们每个人身上展现出来。”
Book 4 Ch.5: The Obstinate Toy Soldiers
人类就像铅制的玩具兵——需要被变成真正活着的人。道成肉身是上帝将真正的生命（Zoe）注入人造的生命（Bios）的过程。
Humans are like tin soldiers needing to become real living people. The Incarnation is God injecting real life (Zoe) into artificial life (Bios).
“The Son of God became a man to enable men to become sons of God. 上帝的儿子成为人，是为了使人能成为上帝的儿子。”
Book 4 Ch.6: Two Notes
路易斯澄清两点：一、基督之外的人也可能属于上帝而不自知；二、基督徒未必在道德表现上都超过非基督徒——关键是变化的方向。
Lewis clarifies two points: first, people outside explicit Christianity may still belong to God without knowing it; second, Christians are not necessarily morally superior—what matters is the direction of change.
“The world does not consist of 100 percent Christians and 100 percent non-Christians. 这世界不是由百分之百的基督徒和百分之百的非基督徒组成的。”
Book 4 Ch.7: Let's Pretend
在基督教中，'假装'具有积极意义。当我们祷告'我们的天父'时，我们在'假装'自己是基督——而这种假装会逐渐变成现实。
In Christianity, 'pretending' has a positive meaning. When we pray 'Our Father,' we 'pretend' to be Christ—and this pretense gradually becomes reality.
“Very often the only way to get a quality in reality is to start behaving as if you had it already. 很多时候，要真正获得某种品质，唯一的方法就是先表现得好像你已经拥有了它。”
Book 4 Ch.8: Is Christianity Hard or Easy?
半心半意地做基督徒是最难的。基督要的是你整个人——但他给回的远超所取。放弃自我就是开始真正活着。
Being a half-hearted Christian is the hardest path. Christ demands everything—but gives back far more than He takes. Losing yourself is where real living begins.
“The terrible thing, the almost impossible thing, is to hand over your whole self — all your wishes and precautions — to Christ. 最可怕的事、几乎不可能的事，就是把你整个自我——你所有的愿望和防备——都交给基督。”
Book 4 Ch.9: Counting the Cost
基督不仅要修补你的表面问题，他要让你完全重建。就像房子的主人不只修漏水的屋顶，而是要把整栋房子变成宫殿。
Christ does not merely patch up surface problems—He wants a complete rebuild. Like a house owner who does not just fix the leaking roof but transforms the whole building into a palace.
“Imagine yourself as a living house. God comes in to rebuild that house... You thought you were being made into a decent little cottage: but He is building a palace. He intends to come and live in it Himself. 把你自己想象成一栋活的房子。上帝进来重建这栋房子……你以为自己只是被改造成一个不错的小屋：但他正在建造一座宫殿。他打算亲自住在里面。”
Book 4 Ch.10: Nice People or New Men
仅仅做个'好人'是不够的。上帝要的不是好人而是新人。'好人'可能因骄傲而远离上帝，'不那么好的人'可能因认识自己的需要而靠近上帝。
Being merely 'nice' is not enough. God wants not nice people but new people. 'Nice' people may stay far from God through pride, while 'not-so-nice' people may draw near through knowing their need.
“Niceness — wholesome, integrated personality — is an excellent thing. We must try by every medical, educational, economic, and political means in our power to produce a world where as many people as possible grow up 'nice'... But we must not suppose that even if we succeeded in making everyone nice we should have saved their souls. 好性情——健全、完整的人格——是很好的东西。我们必须尽一切医学、教育、经济和政治手段来打造一个让尽可能多的人成为'好人'的世界……但我们绝不能以为即使成功让所有人变好，就拯救了他们的灵魂。”
Book 4 Ch.11: The New Men
人类进化的下一步不是生物性的，而是属灵的——从旧人变成新人，从被造物变成上帝的儿子。基督是这新人类的第一个成员，我们被邀请加入。
The next step for humanity is not biological but spiritual—from old men to new men, from creatures to sons of God. Christ is the first member of this new humanity, and we are invited to join.
“It is not like teaching a horse to jump better and better but like turning a horse into a winged creature. 这不像教一匹马跳得越来越好，而像把一匹马变成一个有翅膀的生物。”
“Look for yourself, and you will find in the long run only hatred, loneliness, despair, rage, ruin, and decay. But look for Christ and you will find Him, and with Him everything else thrown in. 寻找你自己，你最终只会找到仇恨、孤独、绝望、愤怒、毁灭和衰朽。但寻找基督，你就会找到他，并且一切其他的东西都会附带而来。”