譯版對照學習法| Cultural Myths About Truth andLove
By
譯版對照學習法: 通過對照不同譯版來學習翻譯。
先譯版: 關於實話和愛的文化迷思
后譯版: 关于诚实话与爱的文化迷思
A
witness for Christ in any age--and certainly in this present age--requires a
prayer-saturated, Christ-centered, Gospel-motivated, Bible-shaped,
Spirit-filled and God-glorifying commitment to "speak the truth in
love." But this essential command for effective Gospel ministry to both
those not yet saved and those already saved is easier said than done. The
prevailing tendency is to sacrifice "speaking the truth" in the name
of love, or to thoughtlessly speak the truth without love. We cannot truly love
without speaking truth truthfully; and we can't speak truth truthfully without
loving intentionally and thoughtfully. You can "speak the truth"
without loving but you can't "love" without "speaking the
truth." To paraphrase a much more able Gospel minister from another age who
confronted this issue with a clear, insightful and captivating observation:
"Truth without love is barbarity, but love without truth is cruelty"
(Bishop J. C. Ryle).
一個基督的見證在任何時代，甚至無疑在現今這個時代都需要足夠的禱告、以基督為中心、福音為動力、聖經為本、聖靈充滿和榮耀上帝的承諾來「在愛裡說實話」。但是對於有效的福音事工，這必要的命令對於還沒得救和那些已經得救的人都是說的比做的還要容易。盛行的趨勢是以愛為名義把「說實話」犧牲掉，或者是不經大腦地說出沒有愛的實話。我們不能沒有忠實地說實話而有真愛，並且我們沒有存心和思慮周到地愛，就不能忠實地說實話。你可以沒有愛而「說實話」，但沒有「說實話」，你就不能「愛」。分解來自另一個世代更有能力的福音事奉者用清楚、有洞見和魅力的觀察來面對這個議題：「沒有愛的實話是野蠻的，但沒有實話的愛是殘酷的」(萊爾主教)。
任何时代（肯定的是，在当今这时代）要为基督作见证的人，都需要一种用祷告浸透、以基督为中心、由福音驱动、受圣经塑造、被圣灵充满、荣耀神的坚定立场，要“用爱心说诚实话”。要对尚未得救和已经得救的人进行有效福音事工，这条命令就是根本，但在这方面，说要比做容易。现在的主流，就是以爱的名义牺牲“说诚实话”，或没有爱心，轻率地说诚实话。我们不诚实地说诚实话，就不能真正爱人；我们不刻意和深思熟虑地爱人，就不能诚实地说诚实话。你可以没有爱，却能“说诚实话”；但你不“说诚实话”就不能爱人。一位来自另一个年代，能力大得多的福音传道人，用清楚、眼光独到和吸引人的观察勇敢面对这问题，他的话大意就是：“没有爱的诚实话是野蛮，但没有诚实话的爱是残忍。”（莱尔主教）
Because
speaking the truth is central to an effective Gospel ministry, there is little
doubt that Satan will devise as many reasons possible to discourage Christians
from either speaking to those living in the death spiral of sin and idolatry;
or to distract them from intentionally, thoughtfully and relentlessly loving
sinners drowning in the brokenness of a sin-deceived life.
因為說真話在一個有效的福音事工是重要的，有一個小疑問是撒但會藉著對那些活在罪的死亡漩渦和偶像崇拜中的人所說的話來設計各種理由去攔阻基督徒，或是從存心、思慮周到和不屈不饒地愛罪人分散他們，而沉溺於一個被罪欺瞞的生命的破碎中。
因为要进行有效福音事工，说诚实话就至关重要，所以撒但肯定会编造出尽可能多的理由拦阻基督徒，不让他们对活在罪、偶像崇拜这越发加深的死当中的人说话；或分散他们的注意力，不让他们刻意、深思熟虑、不屈不挠地去爱淹没在被罪欺骗、支离破碎生活中的罪人。
Furthermore,
it is equally obvious that if Satan cannot silence the truth, he will attempt
to trap us into speaking the truth without love. If he can't stop us from
loving, he will entice us to quit speaking the truth. He does this in two ways.
First, Satan tempts us to minimize truth with meaningless euphemisms that
disguise the horrific consequences and the irrationality and blasphemy of sin.
Second, and often even more effectively, he will culturally intimidate us into
outright silence in the name of love. Our diminished truth speaking or silence
actually reveals that we are more interested in people loving us than we are in
them knowing truthfully the love of Christ and being brought into the
life-changing blessing of loving the Christ who first loved them.
而且，同樣顯而易見的是，如果撒但無法使真話沉默，牠就會嘗試引誘我們落入沒有愛卻說真話的陷阱；如果牠不能使我們停止愛，牠就會引誘我們放棄說實話。牠用兩種方法來行事。首先，撒但會試探我們，去用毫無意義的委婉言詞來減少真話，去掩飾可怕的後果和非理性與罪的褻瀆。再來，且常是更有效的，牠會用文化恐嚇我們落入以愛之名公然沉默。我們貶低真實話語或沉默實際上顯明了：相對於我們在他們中間真實認識基督的愛和被帶進「愛那先愛我們的基督—生命改變的祝福」中來說，我們反而對人們喜愛我們更有興趣。
而且，同样明显的是，如果撒但不能让人闭口不说诚实话，牠就会企图让我们落入陷阱，让我们不用爱心诚实话。如果牠不能拦阻我们去爱人，就会引诱我们不再说诚实话。牠从两方面做成这一点。首先，撒但试探我们，用毫无意义的委婉说法把真理削弱到最低程度，这些委婉的说法掩饰罪可怕的后果、罪是丧失理性和亵渎上帝。第二，常常更有效的是，牠会使用文化威胁我们，让我们以爱的名义完全沉默。我们说诚实话的能力被削弱，或沉默不言，这实际上揭露我们更关注让人爱我们，而不是我们关注爱他们，愿他们真正认识基督的爱，爱那位首先爱他们的基督，因此得着改变生命的祝福。
So
Satan--with an insatiable desire to reduce love into deeds that are void of
truth or to communicate truth through self-righteous arrogance--today employs
five deceptive myths:
所以撒但就以貪得無厭的慾望去削減愛讓虛無成為事實，或是透過自以為義的傲慢來傳遞實話—如今使用了五種虛幻的迷思。
所以撒但殚思竭虑，为要让我们把爱简化成不讲真理的行为，或用自以为义的傲慢对人说诚实话，在今天就使用五种迷思欺骗人：
Five
Deceptive Myths
◎五種虛幻的迷思
五种欺骗人的迷思
1. To
love someone, we must initially avoid speaking the truth about sin, the
idolatry that produces the sin and its consequences for time and eternity. To
love simply requires you to manifest Gospel deeds of love. Do not tell them the
truth about sin, even though the love of Christ revealed in the Gospel is
directly related to the reality of sin, the sinfulness of sin, and the wages of
sin-- which is death.
1. 為了愛一個人，我們必須先避免說出罪的真相，產生罪的偶像崇拜和相對於時間和永恆來說它的結果。愛單單要求你表現福音愛的行為，即使基督的愛在福音裡是直接和罪的現實、罪的邪惡和罪的工價相關而流露出來的，也不要告訴他們關於罪的真相。
1. 要爱人，你就必须在一开始避免讲关于罪，偶像崇拜生出罪，罪有当今和永远后果的诚实话。要爱人，你只要显出爱的福音善行即可。即使福音启示基督的爱，是直接是与罪、罪的罪性、罪的工价（就是死）这些现实直接相关，也不要对人讲关于罪的诚实话。
2. To
love someone you must accept them; and, to accept them you must accept their
behavior. At the very least you must be silent about their sin, the rationale
for its idolatry, and the lifestyle arrangements created to embrace that sin
and affirm it as culturally acceptable--unless and until they give you
permission to speak about it.
2. 愛一個人就必須接受他們，而且接受他們你就必須接受他們的行為。起碼你必須對他們的罪、對其偶像崇拜的解釋和為擁抱那罪設計的生活方式安排，還有作為文化上可以接受的來肯定它—除非或直到他們允許你說它。
2. 要爱人，你就必须接纳他们；接纳他们，你就必须接纳他们的行为表现。或至少除非、直到他们批准你讲，否则你就必须对他们的罪，这罪的偶像崇拜理据，为接纳这罪，断言它在文化方面可接受而营造的生活方式沉默不语。
3. To
love others acceptably we must not simply speak in terms and vocabulary they
understand, but only in the terms and vocabulary they approve and dictate (i.e.
deceitful world view euphemisms)--e.g. adultery becomes an "extra-marital
affair" or "recreational sex" or "hooking up";
homosexuality becomes "gay" or "an alternative lifestyle"
etc.
3. 要承諾愛人，我們一定不可以單單用他們可理解的詞句和字彙來說話，而是只能用他們贊同和主張的詞句和字彙(詭詐的世界觀委婉語氣)—例如：姦淫變成「婚外情」或「娛樂性關係」或「勾搭」，同性戀變成「gay」或「另類生活方式」等等。
3. 要合意地爱人，我们就绝不可只用他们能明白的说法和词汇，还要用他们批准和命令的说法和词汇（例如那些欺骗人的世界观的委婉说法，例如奸淫变成了“婚外恋”，或“娱乐性行为”，或“搭上了”；同性恋变成了“基”，或“另类生活方式”等等）。
4.
You have not loved someone acceptably unless they approve and affirm the truth
you have spoken and the love you have given.
4. 除非你說的是他們贊同和主張的實話和你給的愛，否則你就不是承諾愛一個人。
4. 除非人批准、证实你讲的真理，你对他们的爱，否则你就还没有合意地爱他们。
5.
You have not spoken the truth in love unless those to whom you have spoken are
drawn to love you in return.
5. 除非那些你說話的對象被吸引以愛回報你，否則你就沒有在愛裡面說真話。
5. 除非你对他们说话的那些人被吸引，以爱你作为回应，否则你就还没有用爱心说诚实话。
What
is the Result?
◎結果是什麼？
这有什么结果？
In
the present age the influence of these myths (when they are individually and/or
collectively embraced) are almost always initially revealed by "selective
truth speaking"--all of which is done in the name of
"sensitivity." The result is that many contemporary Christians
following their leaders will sacrifice truth speaking in the name of love; yet,
amazingly, they will boldly address the sins and prevailing issues that the
culture agrees are undesirable. Of course, there is nothing inherently wrong
with speaking to cultural sins (cultural sin and justice concerns must both be
addressed, after all). However, though many boldly speak the truth on issues
found on the list of "Culturally Approved Topics for Denunciation,"
there is an astonishing silence about other prevalent issues the Bible clearly
identifies as heinous sins. Why the silence? First of all, those who the masses
confront are confronted with permission by today's culture shapers. Many
suppose that by speaking to these issues the cultural capital of the church
will be enhanced. But in contrast, those sins--corporate, cultural, and
individual--which are avoided, are the ones that have been declared off limits
because they are on the "Cultural Approved Lifestyle List." Even
more, those issues on the Culturally Approved Lifestyle List are not only
declassified as sins but now are to be celebrated, perpetuated and propagated.
This brings us to the crux of the question: is "selective truth
speaking" an evidence of sensitivity or is it a lack of courage; is it
compassion or is it cowardice?
在如今這個時代，這些迷思的影響(當它們被個人和/或集體擁抱時)幾乎總是以「選擇性地講真話」開頭，所有這些都是以「敏感」為名完成的。結果是很多現代基督徒跟著他們的領袖以愛為名義來犧牲掉真理，然而令人驚訝的是他們會大膽地強調罪和還有贏得文化認同的議題是不可取的。當然，談論文化上的罪沒有什麼固有的錯誤(畢竟文化上的罪和正義相關的話題都必須被強調)。然而，雖然很多人對於在「揭發文化認可話題」清單中找到的議題大膽說出真話，但是對於其他聖經清楚定義為滔天大罪的廣泛議題卻有異常的沉默，為何沉默呢？首先，群眾所面對的是被今日文化塑造者的許可所面對的那些東西。許多人以為藉由談論這些議題，教會的文化本錢會被增加，但相反的，那些罪—企業、文化和個人的—都被避免掉了，成為宣布解除限制，因為它們是在「文化核准的生活方式清單」裡面。更有甚者，那些在文化核准的生活方式清單裡的議題不僅僅解密成為罪，而如今是被表揚、延續和傳播的。這帶我們來到問題的癥結所在：是否「選擇性地說實話」是一個感性的證據或缺乏勇氣；這是有同情心還是膽怯？
当个人和/或集体接受这些迷思时，它们对当今时代的影响力，几乎一开始总是表现为“选择性讲诚实话”，而这一切都打着“顾及人感受”的名义。结果就是许多当代基督徒跟从他们领袖的榜样，以爱的名义牺牲说诚实话；然而奇妙的是，他们会放胆去讲文化认同是不好的罪和主流问题。当然，对文化的罪发声，这本身根本没有错（毕竟，我们必须针对文化的罪发声，关注公义）。但是，虽然许多人勇敢地对列在“文化认可当谴责的问题”清单上的问题讲诚实话，但对圣经清楚指出是大罪的其他主流问题，人却沉默无语，令人震惊。为什么会有这种沉默？首先，大众对其直面发声的问题，是当今影响文化潮流的人批准其他人发声针对的问题。很多人认为，讲论这些文化问题，教会的文化资本就会提升。但与之形成对比的是，人对一些集体、文化和个人的罪避而不谈，因为那些罪是列在“文化认可生活方式”清单上，当今文化宣告它们属于讨论的禁区。而且，人不仅把“文化认可生活方式”清单上的这些问题不再定为是罪，还加以庆贺、大胆去行并推广。就把把我们带到问题的核心：“选择性讲诚实话”，这证明我们是顾及人感受，还是缺乏勇气；是怜悯，还是胆怯？
Multitudes
of ministers and leaders are imploring Christians to embrace this
"selective truth speaking" as an exalted virtue. For example, the
present culture expresses concern about refugees, sex trafficking, racism, and
other heinous sins and injustices--and rightly so! Churches and pulpits join
the culture's efforts by truth speaking affirming these practices as sins and
lovingly instituting ministry initiatives to eradicate these acts of iniquity
and minister to the victims. And so we should and must! But by doing so an
unassailable fact emerges - leadership is speaking publicly with compassion,
courage and conviction. In fact, when pastors speak publicly on these issues,
in their sermons and on their podcasts or blogs, people praise them for the
very fact that they are being leaders. They should be praised for this.
眾多的牧者和領袖都懇求基督徒去擁抱這種「選擇性說真話」當成崇高的德行。例如，現今文化對於難民、性交易、種族主義和其他滔天大罪以及不公義表達關心—這樣是對的！教會和講台藉由真相的述說肯定這些做法為了罪惡來參與文化的嘗試，並有愛心地創立事工主動剷除這些不公正的行為，服事這些受害者。所以我們應該且必須！但藉著如此做，一個鐵般的事實出現了—領導層公開地以同情心、勇氣和信念來表達。事實上，當牧師在他們的講道、在他們的廣播、部落格對這些議題上公開說話時，人們因為他們是領袖而讚揚他們，他們應該受到讚揚。
极多牧师和教会领袖敦促基督徒接受这种“选择性讲诚实话”，看这是一种崇高美德。例如，当今文化关注难民、贩卖人口卖淫、种族主义和其他邪恶的罪和不公义之事，关注这些当然正确！教会和讲台与文化一道努力，讲诚实话，断言这些做法是罪，用爱心发起事工根除这些罪，服侍受害人。我们应当这样，也必须如此！但这样做的时候，一个无可辩驳的事实浮现——领袖们用怜悯、勇气和坚定的信念公开发声，实际上，当牧师讲道，用网文或网上音频在这些问题上公开发声，其他人会称赞他们，原因完全在于他们是领袖。他们应当为此受到称赞。
However,
at the same time, many of the voices that speak boldly on these issues are
silent in the same public square concerning the agenda of culturally
normalizing unfettered sexual eroticism, marital anarchy, and the sanctity of
life (among others). In addition to their deafening on these issues - which the
culture is now promoting and celebrating - it is now considered unspiritual or
unbecoming for the Christian and/or the church to participate in the messiness
of bringing the blessings of common grace to the culture by promoting and
debating public policies rooted in a Biblically informed public theology for
human flourishing.
但是，与此同时，许多在这些问题上大胆发言的人，在同样的公共场所，对文化列为正常，不受约束的性冲动、婚姻混乱，以及堕胎问题（还有其他问题）沉默无语，除了他们在这些问题上耳朵发聋（这些问题是现在文化推广和庆祝的）——他们现在也认为，以促进人类兴旺、接受圣经规范的公共神学为基础，促进和议论公共政策，参与难搞的工作，把普遍恩典的祝福带给文化，这是不属灵，基督徒或教会这样参与是不合宜的。
然而在此同時，許多對這些議題大膽發言的許多聲音在關於不受約束的性慾、婚姻混亂和生命尊嚴(在他人中間)的文化正常化議程的同一個廣場上保持沉默了。除了在這些議題上震耳欲聾—就是現在推廣和表揚的文化—如今被基督徒和/或教會認為參與在藉由以為了人類繁盛根據聖經告知的公共神學促進或辯論公共政策，將普遍恩典的祝福帶入文化的混亂狀態是不屬靈或不適合的。
A Crucial Theological Fact
◎一個關鍵的神學事實
一个关键的神学事实
Often,
in all of this, one important theological fact is forgotten. We live in a world
that, emphatically, does not desire the love of Christ or the truth of the
Gospel. It never has and, apart from the moving of the Holy Spirit; and, it
never will. Neither did I, until the grace of God changed my heart by the power
of the Holy Spirit, who brought me from death unto life. What did He use? He
used believers who spoke the truth in love to me. They did so with varying
degrees of sophistication, but praise the Lord they were willing to speak the
truth and love me. Now I, as a beneficiary of the Gospel of Jesus Christ
through their courageous compassion, must also speak the truth--lovingly--to
those who need me to do so (even if they do not approve me doing so - even if
they do not want me to do so)--we still must do so as others did so for me and
you.
在這一切中，有一個重要的神學事實經常被遺忘，要強調的是我們生活在一個不渴慕基督或福音真理的世界，離開了聖靈的感動那不可能會有，也永遠不會。我也是，直到神的恩典藉由聖靈的能力改變我的心，帶領我出死入生，祂使用的是什麼？祂使用在愛裡對我說真話的信徒。他們用不同程度的詭辯來達成，但讚美主他們願意說真話並且愛我。現在，我藉由他們勇敢的憐憫成為耶穌基督福音的受益者，也必須說真話—有愛心地—對那些需要我如此做的人(即使他們不像要我這樣做)—我們仍然要像其他人為我們和你們這樣做一樣地去如此行。
在这一切事情中，人常常忘记了一个重要的神学事实。我们生活在当中的这世界，极不希望得到基督的爱或福音的真理。过去如此，若没有圣灵感动，将来也是一样。我曾经也是这样，直到神的恩典用圣灵的大能改变我心，圣灵让我出死入生。圣灵使用了什么做工？祂使用用爱心对我说诚实话的基督徒。他们这样做的时候，带着不同程度的智慧，但感谢主，他们愿意说诚实话，愿意爱我。我现在是通过他们充满勇气的怜悯，因着耶稣基督的福音受益的人，我也必须说诚实话，带着爱心，对需要我这样做的人如此行（即使他们并不认可我这样做——即使他们不要我这样做）——我们仍然必须这样做，就像其他人过去对我、对你曾经这样做那样。
Final
Thoughts
◎最後的想法
最后的想法
We
must seek to speak the truth thoughtfully, timely and with words carefully
chosen--even while we create an environment of love for effective
communication. If a doctor knows you have a terminal condition and loves you he
will not be silent. He will thoughtfully tell you the truth. He will likely
take you aside in a private room providing an appropriate environment. Then he
will tell you the truth in love and he will love you with the truth. Ministers
are physicians for the soul. We know sin brings death and we know God's grace
has provided the solution to sin's guilt and power. We also know that God has
commissioned us to speak the truth in an environment of love. We cannot be
silent about the truth they need to hear in the name of love any more than the
doctor could. Nor would we tell them the truth about sin and God's grace in
Christ without creating a thoughtful environment of love.
我們必須追求深思熟慮地說真話，適時地並小心用字遣詞—即使當我們為了有效溝通創造了一個愛的環境。如果你的醫生知道你有一個末期的狀態，並且愛你的話，他就不會保持沉默。他會深思熟慮地告訴你實話，他可能會把你帶到旁邊一個專屬的房間，提供妥善的環境。然後他會在愛裡告訴你實話，他會以真話來愛你。牧者是靈魂的醫生，我們知道罪帶來死亡，並且我們知道神的恩典對罪咎和權勢提供解藥，我們也知道神交付我們在一個愛的環境裡說真話。我們不能對他們需要聽到以愛為名、任何比醫生可以做到更多的真相保持沉默。我們也不會告訴他們關於罪和神在基督裡的恩典的真理，卻沒有創造一個深思熟慮的愛的環境。
我们必须深思熟虑、合时、用认真选择的言词说诚实话，同时我们营造出一种爱的气氛，进行有效沟通。如果一位医生知道你患上一种绝症，他若爱你，就不会沉默。他会经过认真考虑对你说诚实话。他可能会把你带到旁边一个环境恰当的私密房间，然后用爱心对你说诚实话，他会用诚实话爱你。牧师是灵魂的医生。我们知道罪带来死，我们知道神的恩典已经提供了解决之道，处理罪的罪责和权势。我们也知道，神已经赋予我们使命，在一个爱的环境中说诚实话。我们不可以爱的名义，沉默不讲他们需要听的诚实话，就如医生不可沉默一样。我们也不可对他们说关于罪、神在耶稣基督里恩典的诚实话，却不营造出一种深思熟虑安排的爱的环境。
Those
who have not yet come to Christ need to hear the truth of His Word spoken from
those who will love them sacrificially and intentionally. And those who know
Christ but have faltered in their walk for Him need us to love them enough to
speak the truth. Those around us need us to deliver truth with a love that
demonstrates the astonishing and unstoppable love of Christ and Him crucified.
那些還沒有來到基督面前的人需要從那些會犧牲和有心地愛他們的人口中聽到祂話語的真理，而那些認識基督卻為祂步履蹣跚的人需要我們用說真話來充分愛他們。那些在我們周圍的人需要我們用愛來證明基督和祂被釘十字架那意想不到和無法停止的愛。
还没有来接受基督的人，需要听愿意牺牲和刻意爱他们的人对他们说基督话语的诚实话。认识基督，但在与祂同行方面步履蹒跚的人，需要我们爱他们，爱到足以对他们说诚实话的地步。我们身边的人需要我们用爱心向他们传递真理，这爱心证明基督并祂钉十字架这令人震惊、无法阻挡的爱。
In a
world that has grown increasingly hostile to the truth of the Gospel, it would
be easy to fall prey to perhaps right-hearted but wrong-headed statements like
the one famously attributed to the renowned St. Francis of Assisi: "preach
the Gospel at all times, and if necessary use words." Instead, we must
preach the Gospel and we must use words because they are necessary. Why?
Because God's word tells us that "faith comes by hearing." In a word,
we must speak the truth.
在一個日漸敵對福音真理的世界裡，落入以正確的心卻是錯誤頭腦的言論陷阱裡，像是一句著名的話、屬於大名鼎鼎的聖法蘭西斯(St. Francis of Assisi)說的：「在任何時候傳福音，且必要的話使用文字。」相反的，我們必須傳講福音，而我們也必須使用文字，因為它們是必要的。為什麼呢？因為神的話告訴我們「信是從聽而來的」。總之，我們必須說出真理。
在一个对福音真理越发充满敌意的世界，人很容易成了用心可能是好，但用脑却是错的各种说法的牺牲品，这些话就像那句名言，据说出自著名的圣法兰西斯（St. Francis of Assisi）之口：“全时间都要传福音，若有必要就用言语。”（圣法兰西斯并未说过这句话——译者注）我们而是必须传福音，我们必须使用言语，因为言语实属必要。为什么？因为神的话语告诉我们，“信道是从听道来的。”用一句话说，我们必须说诚实话。
Love
is essential because it opens the door for truth, affirms the truth and
authenticates the truth; but, it is the truth that will "set you
free." We are all born with a desire to be approved. But for believers our
approval rating does not come from the world. "Do your best to present
yourself unto God...handling accurately the Word of Truth."
愛是必要的，因為它為真理開啟了大門、肯定了真理和認證真理；但卻是真理能「使你自由」。我們天生就想要被認可，但身為信徒我們的認可評價不是來自於這個世界。「盡你所能的在神面前獻上你自己...準確地對待真理的聖言。」
爱必不可少，因为它为真理开路，肯定真理，证明真理为真；但“叫你们得以自由”的却是真理。我们生来都愿得到认可，但对相信的人来说，我们的认可度并不来自这世界。“你当竭力在神面前得蒙喜悦……按着正意分解真理的道。”
Dr.
Harry L. Reeder, III is the Senior Pastor of Briarwood Presbyterian Church in
Birmingham, AL. Harry completed his doctoral dissertation on "The Biblical
Paradigm of Church Revitalization" and received a Doctor of Ministry
Degree from Reformed Theological Seminary, Charlotte, North Carolina (where he
serves as adjunct faculty member). He is the author of From Embers to a Flame:
How God Can Revitalize Your Church, as well as a number of other published
works.
Harry L. Reeder, III博士担任阿拉巴马州伯明翰市Briarwood 长老会主任牧师，他的博士论文是《重振教会的圣经范式》，获得北卡罗来纳州夏洛特市改革宗神学院教牧博士学位（他在该学院担任副教职）。他著有《从余烬到熊熊大火：神如何能重振你的教会》（From Embers to a Flame: How God Can Revitalize Your
Church），以及其他一些出版著作。
