我对拉里·纳萨的见证在网上疯传，但它更多见证的是福音，超过饶恕。MyLarry Nassar Testimony Went Viral. But There’s More to the Gospel ThanForgiveness.
作者：Morgan Lee译者: Duncan Liang
前体操运动员瑞秋·邓霍兰德（Rachael Denhollander）用多年时间认识上帝对性侵的看法。然后她为受害人发声，这让她付出了失去教会的代价。
采访人：MORGAN LEE， 2018年1月31日
拉里·纳萨（Larry Nassar）第一次性侵瑞秋·邓霍兰德十六年后，邓霍兰德决定公开披露自己是这位美国体操队队医众多受害人的其中一位。纳萨开始性侵这位前体操运动员时，她15岁，是一个在家教育的学生。她是公开指控这位受人尊重的密歇根州立大学教职员的第一人。
Sixteen
years after Larry Nassar first sexually abused her, Rachael Denhollander
decided to publicly reveal that she had been one of the many victims of the USA
Gymnastics team doctor. The former gymnast, who was a 15-year-old homeschooler
when she says Nassar started abusing her, became the first to publicly make
allegations against the respected Michigan State University faculty member.
上周邓霍兰德成为超过150位幸存者（都是女性，几乎都是前体操运动员）中最后一位在法庭上面对纳萨分享她受害人影响陈述的人。纳萨在去年秋天被判定犯下七项一级性接触罪，上周被判决最多要在狱中服刑175年。
Last
week, Denhollander became the last of more than 150 survivors—all women and
almost entirely former gymnasts—to share her impact statement in court with
Nassar, who was convicted of seven counts of first-degree criminal sexual
contact last fall and sentenced to up to 175 years in prison last week.
邓霍兰德说：“我祈求你能经历沉重罪责带来的心灵破碎，让你有一天可以经历真正的悔改，经历从上帝而来真正的赦免。你需要上帝的赦免，多于需要我的饶恕，虽然我也准备要饶恕你。”
“I
pray you experience the soul-crushing weight of guilt so you may someday
experience true repentance and true forgiveness from God, which you need far
more than forgiveness from me—though I extend that to you as well,” she said.
(Read her whole impact statement.)
邓霍兰德决定在纳萨接受判决时诉诸于她的信仰，这受到全美和基督教媒体广泛关注。但在这位律师和三个孩子的母亲的陈述中，她也告诉法庭，为性侵受害人发声，这“让我付出了失去我的教会和我们最亲密朋友的代价”。
Denhollander’s
decision to invoke her faith at Nassar’s sentencing drew widespread attention
in national and Christian media. But in her statement, the lawyer and mother of
three also told the courtroom that speaking out for sexual assault victims
“cost me my church and our closest friends.”
她说：“在我向警察报案前三周，我被撇下孤独一人，受到孤立。”
“Three
weeks before my police report I was left alone and isolated,” she said.
今天邓霍兰德和丈夫雅各是路易维尔市改革宗浸信会教会的成员（雅各在美南浸信会神学院毕业，获得神学硕士学位，他目前在该学院攻读系统神学博士学位）。
Today,
Denhollander and her husband, Jacob, are members of Reformed Baptist Church of
Louisville. (Jacob graduated with an MDiv from Southern Baptist Theological
Seminary and he is currently a PhD student in systematic theology there.)
邓霍兰德接受《今日基督教》杂志采访时，分享了更多她脱离她的教会群体的细节，错误的神学如何让许多教会在关怀性侵受害者方面处理不当，她如何认识圣经中上帝对性侵的看法，以及她坚信饶恕和公义都是符合圣经，必须同行。
In an
interview with Christianity Today, Denhollander shared more details about her
break with her church community, how poor theology causes many churches to
poorly care for sex abuse victims, how she found God’s perspective on sexual
abuse in Scripture, and about her convictions that forgiveness and justice are
both biblical and must go hand in hand.
你在2000年第一次受到拉里·纳萨性侵，过了18年他才因性侵女孩子被定罪。过去二十年对你的信心来说是一种怎样的经历？
You
were first abused by Larry Nassar in 2000. It took 18 years for him to be
convicted of sexually abusing girls. What have the past two decades been like
for your faith?
一开始，我在上帝对性侵的看法这问题上苦苦挣扎。祂在哪里？祂为什么不做一些事情，我是否有罪过，是否因此受玷污。我努力要去到一个地步，让我可以因着上帝是良善圣洁，就信靠祂的公义，按邪恶的本相看待邪恶。
In
the beginning, I wrestled with God’s perspective on abuse, where he was, why he
didn’t do anything, and whether or not I was guilty or stained by it. I worked
to get to a place where I could trust in his justice and call evil what it was,
because God is good and holy.
基督徒做得不好的其中一个方面，就是未能承认伤害带来的破坏。我们倾向掩饰任何类型受苦带来的破坏，特别是性侵带来的破坏，使用基督徒的陈词滥调，例如上帝要让万事互相效力，让人得益处，或上帝掌管主权。这些都是非常好和充满荣耀的圣经真理，但是被人错误应用去减轻邪恶的恐怖，最终就减轻了上帝的良善。良善和黑暗对立存在，如果我们假装黑暗不是黑暗，这就打消了光明的美。
One
of the areas where Christians don’t do well is in acknowledging the devastation
of the wound. We can tend to gloss over the devastation of any kind of
suffering but especially sexual assault, with Christian platitudes like God
works all things together for good or God is sovereign. Those are very good and
glorious biblical truths, but when they are misapplied in a way to dampen the
horror of evil, they ultimately dampen the goodness of God. Goodness and
darkness exist as opposites. If we pretend that the darkness isn’t dark, it
dampens the beauty of the light.
你是否记得自己到了一个地步，怀疑上帝的良善？
Do
you remember reaching a point where you doubted God’s goodness?
我最大的挣扎，就是要认识上帝对性侵的看法，通过多多挣扎、多多流泪和多多学习，最终自己要得出一个结论。
My
biggest struggle was understanding God’s perspective on sexual abuse,
ultimately a conclusion I really had to come to myself through a lot of
wrestling, a lot of tears, and a lot of studying.
你在哪里找到答案？
Where
did you find an answer?
直接去到圣经那里。
Going
to Scripture directly.
有没有一节或一段具体经文，你觉得是对你的处境说话的？
Was
there a particular Bible verse or passage that you felt spoke to your
situation?
一段是在约翰福音第6章，耶稣问彼得：“你们也要去吗？”彼得说：“主啊，祢有永生之道，我们还归从谁呢？”在我的信仰当中，我去到一个地步，只能完全抓住这个事实，就是虽然我并不明白，没有答案，我却知道上帝是良善的，祂就是爱。不管我有别的什么不明白的事情，这些都不能否认这一点。
One
was from John 6, where Jesus asks Peter, “Do you want to leave too?” Peter
says, “Where else would I go, Lord? You have the words of life.” There was a
point in my faith where I had to simply cling to the fact that although I
didn’t understand or have the answers, I knew that God was good and that he was
love. Whatever else I didn’t understand couldn’t be a contradiction to that.
除此之外，就是更多认识上帝的公义，黑暗和光明之间的对立，还有如何正确解释上帝的主权，解释命令我们要感恩，或显明上帝的应许，要从邪恶带出良善的圣经经文。正确解释这些经文的时候，它们就是充满荣耀和美好的真理。但更经常的是，特别是在性侵的情形里，人真的用这些经文减轻问题的严重性，尽可能轻描淡写，几乎好像如果受害人“正确”处理，或者受害人只要饶恕，所有感觉就会消失。情况并非如此，这并不是圣经的教导。
Beyond
that, it was learning more about God’s justice, that contrast between darkness
and light, and how to properly interpret God’s sovereignty and Bible verses
that command us to give thanks or reveal God’s promises of bringing goodness
out of evil. When those verses are interpreted properly they are glorious and
beautiful truths. More often than not, particularly in the case of sexual
assault, they’re really used to mitigate and to minimize—almost as if the
victim handles it “properly,” if the victim just forgives, all of the feelings
are going to go away. That’s not true and that’s not what Scripture teaches.
你在受害人影响陈述中提到，你用了很长时间才向其他人披露你自己受到侵犯，这是否包括教会？
In
your impact statement, you mention that it took you a long time to reveal your
own abuse with other people. Was church included in that?
是的，在承认受到侵犯方面，教会是其中一处最不安全的地方，因为教会辅导的方式，更多是让受害人受到伤害。教会对性侵带来的伤害和破坏缺乏了解，到了可怕的地步。我是带着极大的遗憾说，教会是人前往求助时其中一个最糟的地方。这样说很难，因为我是一个非常保守的福音派基督徒，但这就是实情。很少、很少有人在教会里面找到真正的帮助。
Yes.
Church is one of the least safe places to acknowledge abuse because the way it
is counseled is, more often than not, damaging to the victim. There is an
abhorrent lack of knowledge for the damage and devastation that sexual assault
brings. It is with deep regret that I say the church is one of the worst places
to go for help. That’s a hard thing to say, because I am a very conservative
evangelical, but that is the truth. There are very, very few who have ever
found true help in the church.
你在受害人影响陈述中说：“我为性侵受害人辩护……这让我失去了教会。”你能不能分享一下，当你决定向你的教会分享，你要在这件事上发声，当时发生了什么情况？
In
your impact statement, you say, “My advocacy for sexual assault victims … cost
me my church.” Can you share about when you decided to share with your church
that you were going to speak up about this and what happened?
我失去我的教会的原因，具体来说并不是因为我开口说话，而是因为我们为福音派群体内其他性侵受害人发声辩护，是教会里的人犯了罪，很清楚，福音派群体出名的领袖让人能犯下这些虐待的罪。这并不是福音派领袖想听到的信息，因为发声讲到群体，这会付出代价。站稳立场反对一些非常著名的领袖，这要付出代价，尽管事实就是，我们面对的处境，人普遍承认这些如果不是最恶劣，也是其中一些最恶劣的福音派掩盖性侵的例子。因为我已经选择了这种立场，因为我们当时不认同我们教会对这机构和这些领袖的支持，这就让我们付出了沉重代价。
The
reason I lost my church was not specifically because I spoke up. It was because
we were advocating for other victims of sexual assault within the evangelical
community, crimes which had been perpetrated by people in the church and whose
abuse had been enabled, very clearly, by prominent leaders in the evangelical
community. That is not a message that evangelical leaders want to hear, because
it would cost to speak out about the community. It would cost to take a stand
against these very prominent leaders, despite the fact that the situation we
were dealing with is widely recognized as one of the worst, if not the worst,
instances of evangelical cover-up of sexual abuse. Because I had taken that
position, and because we were not in agreement with our church’s support of
this organization and these leaders, it cost us dearly.
当我真的作为一位性侵受害者站出来，一些长老把我过去这一部分经历当作武器，进一步怀疑我的关注，实际上是说，我是把我自己的观点强加进来，或者我的判断受太多蒙蔽。他们当中一个人控告我消磨时间，终日只是去看那些发泄怒气的网文，而这并不是我做调查的方式，从来不是我做调查的方式。但是我身为受害人的状况被人用来反对我为受害人发声辩护。
When
I did come forward as an abuse victim, this part of my past was wielded like a
weapon by some of the elders to further discredit my concern, essentially
saying that I was imposing my own perspective or that my judgment was too
clouded. One of them accused me of sitting around reading angry blog posts all
day, which is not the way I do research. That’s never been the way I do
research. But my status as a victim was used against my advocacy.
是不是教会领袖认为你自己的经历让你有了偏见？
Church
leaders thought that your own experiences made you biased?
没错。他们不是面对我举出的大山一样的证据，因为这情况是我曾经、曾经见过的其中一个记载最详细的体制掩盖案子，他们就完全拒绝面对证据。
Correct.
So rather than engaging with the mountains of evidence that I brought, because
this situation was one of the most well-documented cases of institutional
cover-up I have ever seen, ever, there was a complete refusal to engage with
the evidence.
你讲的是主权恩典事工（Sovereign Grace Ministries
(SGM)）的丑闻吗？
Was
this the Sovereign Grace Ministries (SGM) scandal?
是的。
Yes,
it was.
[编辑说明：邓霍兰德澄清，她和她丈夫并不是上一家主权恩典事工教会，而是上一家在肯塔基州路易维尔的教会，该教会“直接参与恢复”SGM前主席莫汉尼（C. J. Mahaney）的侍奉。她说她和她的丈夫“离开，因为个别长老告诉我们，这不是我们呆的地方”。《今日基督教》之前曾报道莫汉尼和主权恩典事工在2012年曾受法律诉讼，控告他们掩盖教会网络内的虐待；他们否认控告，辩护说法庭不应事后批评教牧辅导的决定。一位法官在2014年驳回起诉，但一位SGM前青年领袖在另一项分开的诉讼中因性侵三个男童被定罪。]
[Editor’s
note: Denhollander clarified that she and her husband did not attend a SGM
church, but a Louisville, Kentucky, church “directly involved in restoring”
former SGM president C. J. Mahaney. She said that she and her husband “left
because we were told by individual elders that it wasn’t the place for us.” CT
previously reported how Mahaney and SGM were accused of covering up abuse
within the church network in a 2012 lawsuit; they denied the allegations and
argued that courts shouldn’t second-guess pastoral counseling decisions. A
judge dismissed the suit in 2014, though a former SGM youth leader was
convicted of abusing three boys in a separate case.]
在你直面教会领袖，你决定要公开你自己受到性侵之后，你认识到你的教会从来没有认真对待这件事吗？
After
you had confronted church leaders and you decided that you were going public
with your own abuse, you realized that your church would never take this
seriously?
正是如此。当你支持一个卷入三十年来可怕掩盖性侵的组织，你知道这向世界传递，向你自己教会内部其他纵容性侵，实施性侵的人传递了什么信息。很明显，他们不会发声谴责发生在他们自己群体内的性侵。
That’s
exactly right. When you support an organization that has been embroiled in a
horrific 30-year cover-up of sexual assault, you know what that communicates to
the world and what it communicates to other enablers and abusers within your
own church. It’s very obvious that they are not going to speak out against
sexual assault when it’s in their own community.
这就让我面对这问题：如果是这家教会里一个受信任的人做了这样的事，那会怎样？如果是其他福音机构里一个受信任的人做了这样的事，那会怎样？人会多愿意开口说话，反对他们自己的群体，这是一个很明显的考验，要揭示出他们有多少关怀，他们有多少理解。
So
that leaves me with the question: What happens when it’s a trusted person at
this church? What happens when it’s a trusted person in these other evangelical
organizations? The extent that one is willing to speak out against their own
community is the bright line test for how much they care and how much they
understand.
作为基督徒，我们在这考验上大大失败。当性侵在我们群体之外发生，我们会非常高兴用它作为一种很便利的靶子。当宾州大学丑闻爆发的时候，著名的福音派领袖很快很快就呼吁问责，要求改变。但是当这事发生在我们自己群体内部，直接的回应就是对受害人妖魔化，或说一些有时候是公然，并且明显是关于组织以及组织领袖的谎言。人曾经完全拒绝面对证据，证据甚至不重要。
We
have failed abhorrently as Christians when it comes to that test. We are very
happy to use sexual assault as a convenient whipping block when it’s outside
our community. When the Penn State scandal broke, prominent evangelical leaders
were very, very quick to call for accountability, to call for change. But when
it was within our own community, the immediate response was to vilify the
victims or to say things that were at times blatantly and demonstratively
untrue about the organization and the leader of the organization. There was a
complete refusal to engage with the evidence. It did not even matter.
我要面对的终极事实就是，如果性侵我的人是拿但业·莫拉莱斯(Nathaniel Morales，一家教会的前青年小组领袖，译者注)，而不是拉里·纳萨，如果纵容性侵的是[一位SGM 牧师]，而不是密歇根州立大学体操教练凱西·克拉格斯(Kathie Klages)，如果我指控的组织是在[莫汉尼]带领下的主权恩典事工，而不是在卢·安娜·西蒙(LouAnna Simon)带领下的密歇根州立大学，我就不仅得不到福音派人士支持，我还会被外面每一位福音派领袖主动妖魔化，说我的谎言。我现在能得到这些领袖支持的唯一原因，就是我发声反对的是一个不在他们群体内的组织。要是我如此不幸，被他们群体之内某一个人，主权恩典网络某一个人性侵，我就不仅得不到他们支持，还会被大大回避，而这是现实。
The
ultimate reality that I live with is that if my abuser had been Nathaniel
Morales instead of Larry Nassar, if my enabler had been [an SGM pastor] instead
of [MSU gymnastics coach] Kathie Klages, if the organization I was speaking out
against was Sovereign Grace under the leadership of [Mahaney] instead of MSU
under the leadership of Lou Anna Simon, I would not only not have evangelical
support, I would be actively vilified and lied about by every single
evangelical leader out there. The only reason I am able to have the support of
these leaders now is because I am speaking out against an organization not
within their community. Had I been so unfortunate so as to have been victimized
by someone in their community, someone in the Sovereign Grace network, I would
not only have their support, I would be massively shunned. That’s the reality.
为什么我们能看见其他群体的邪恶，却看不到我们自己群体的邪恶？
Why
are we capable of seeing evil in other communities but not our own?
你在一家基督教教会内看到的一样特别具有破坏力的动态，就是糟糕的神学。教会里大多数体制掩饰的原因，并不仅仅是机构保护主义。当你面对像密歇根州立大学或美国体操队这样的组织，有危险的是他们的奖牌、金钱和名声。
One
of the dynamics that you see in a Christian church that is particularly devastating
is poor theology. The reason that most institutional cover-ups happen in the
church is not simple institutional protectionism. When you’re dealing with
something like MSU or USA Gymnastics, they’ve got medals and money and their
institutional reputation on the line.
对于福音派教会，你看到这种动态关系，悬于一线的是名誉，以及人以为的基督福音的声誉。虽然情况并不总是如此，但经常人受糟糕的神学，对恩典和悔改糟糕的理解驱动，让他们处理性侵时让许多施害者不受阻止，经常有几十年时间不受阻止。当你看到人在神学方面坚持不正确处理性侵，你就最没有盼望可以改变这局面。
You
have that dynamic with evangelical churches where you have the reputation on
the line and the perceived reputation of the gospel of Christ. But often, if
not always, people are motivated by poor theology and a poor understanding of
grace and repentance and that causes them to handle sexual assault in a way
where that a lot of predators go unchecked, often for decades. When you see a
theological commitment to handling sexual assault inappropriately, you have the
least hope of ever changing it.
当金钱奖牌被用来反对性侵受害人的时候，情况已经够害人。但是当基督的福音被当作武器攻击性侵受害者，这就是邪恶了。只能这样说。
It’s
devastating enough when money and medals are put against sexual assault
victims. But when the gospel of Christ is wielded like a weapon against sexual
assault victims, that’s wicked. There’s no other way to say it.
因你担心基督徒会使用上帝对赦免的呼吁，把这当作武器反对幸存者，你对纳萨说你饶恕他的时候是否觉得有顾虑？
Given
your concerns that Christians can use God’s call to forgive as a weapon against
survivors, did you feel at all apprehensive telling Nassar that you forgive
him?
确实在某种程度上我有顾虑，因为饶恕确实会被人误用，按我陈述的上下文，我呼吁公义，以及我把饶恕和公义联系在一起做成的事来看，这不应遭人误解。但老实说，我发现很有意思的是，每一本基督教刊物，或每一位基督教讲员在提到我的陈述时，只是聚焦在饶恕的方面。如果有，也是非常少有人看到这份陈述还有别的内容，就是快快和刻意追求上帝的公义。这两样都是圣经的概念，这两样都代表基督。我们只聚焦其中一样的时候就不好了。
I did
to an extent, because forgiveness can really be misapplied. Taken within the
context of my statement, with the call for justice and with what I have done to
couple forgiveness and justice, it should not be misunderstood. But I have
found it very interesting, to be honest, that every single Christian
publication or speaker that has mentioned my statement has only ever focused on
the aspect of forgiveness. Very few, if any of them, have recognized what else
came with that statement, which was a swift and intentional pursuit of God’s
justice. Both of those are biblical concepts. Both of those represent Christ.
We do not do well when we focus on only one of them.
你的受害人影响陈述也呼吁悔改，你怎样定义悔改？
Your
impact statement also included a call to repentance. How do you define
repentance?
悔改是彻底完全承认，与上帝圣洁的标准相比，某一个人所做的是邪恶。我确实相信悔改包括了承认这一点，以及朝着反方向而行。这意味着你已经向你伤害的那些人悔改，努力让你伤害的人得到复兴。
Repentance
is a full and complete acknowledgment of the depravity of what someone has done
in comparison with God’s holy standard. And I do believe that entails an
acknowledgment of that, and a going in the opposite direction. It means you
have repented to those you have harmed and seek to restore those you have hurt.
你的信仰如何帮助你作出决定，对《印第安纳波利斯星报》公开你从前的经历？
How
did your faith inform your decision to go public with your experience inThe
Indianapolis Star?
就我的信仰在做这决定中发挥的作用而言，上帝是公义的上帝，这些事情是邪恶的，追求公义，这是合乎圣经、正确和敬虔的做法。我需要做出一个决定，做正确的事，不管代价如何。我觉得自己是最能做这件事的人。在我出来去找《印第安纳波利斯星报》的时候，我根本不知道还有别的人。在我去找他们两周之后，还有别的人接触他们，但那个人感觉还没有准备好公开说话，我完全尊重那决定。我觉得因为我的世界观，因为我有支持我的体系，我就是准备好了承受代价，不管结果如何这都是值得的。
In
terms of how my faith played a part in making that decision, God is the God of
justice, these things are evil, and it is biblical, right, and godly to pursue
justice. I had to make a decision to do what was right no matter what the cost
was. I felt I was the best one in a position to do that. At the time I went
forward to Indy Star, I didn’t know that there were any others at all. About
two weeks after I went forward to them, someone else did contact them. But that
person did not feel ready to speak publicly yet, and I completely respected
that decision. I felt that because of my worldview and because of the support
system that I had, I was the one positioned to bear that cost and that it would
be worth it regardless of the outcome.
你能使用你的信仰去服侍其他受害者吗？
Have
you been able to use your faith at all to minister to the other survivors?
还有几位幸存者，她们有清楚的基督教世界观，因此我们能在这些真理方面有真是很好的团契，我对此非常感恩。
There
are several survivors that come from a distinctly Christian worldview. So we’ve
been able to have some really good fellowship over these truths, and I’m very
grateful for that.
其他女士的受害人影响陈述对你自己有没有产生影响？
How
have you been personally impacted by hearing other women’s impact statements?
关于她们所有人，真正最让我觉得触目惊心的，就是他们当中有多少人其实并不需要落在这样的境况里。因为在七天聆讯的案子里，我们当中绝大、绝大多数人是在1997年第一批性侵曝光后受到伤害；诚实说，这是任何性侵案子和机构掩饰儿童性侵犯最影响我的方面。伤害绝不应当去到接近现在的程度，绝不应当。
The
thing that has really stuck out to me the most with all of them is how many of
them didn’t have to be there. Because out of the seven days’ worth of hearings,
the vast, vast majority of us came after those first reports of abuse in 1997.
That’s the aspect, honestly, that weighs on me the most with any sexual assault
case and institutional cover-up of pedophilia. The damage never has to be
anywhere near as extensive as it gets. Never.
调查表明，一个普通恋童犯在最后被抓住之前已经大约被举报七次。一个恋童犯平均伤害的人是大约250人。我们并不需要去到这种程度，我们绝不需要去到那种程度，
The
research has shown that the average pedophile is reported approximately seven
times before he’s finally caught. The average number of victims a pedophile has
is about 250. We don’t need to get there. We never needed to get there.
讲到拉里，我绝不相信我是唯一一个受害人，或只有一小群人。我15岁的时候就很清楚，这是拉里经常做的事。当我开始意识到这其实是性侵，我知道两件事：我知道我不是第一个人，我知道他不会住手。我深信在那时候他的受害人如果不是上千也是上百。我仍然认为情况是这样，我认为我们看到的只不过是冰山一角，
When
it comes to Larry, I never believed I was the only one or that it was a tiny
number. It was clear to me at 15 that this was something Larry did regularly.
When I began to realize how much of it was sexual assault, I knew two things: I
knew I wasn’t the first, and I knew he wouldn’t stop. I was convinced at that
point that his victims would be in the hundreds if not the thousands. I still
think that’s true. I think we have seen the tip of the iceberg.
性侵带来的伤害极深，持续一生之久。不管人如何饶恕性侵他们的人，不管他们在福音里找到多大盼望，我们在天堂的这一边却得不到完全的恢复。这样的事情不会发生——这就是对天堂的盼望是如此荣美的原因。但是在这地上的受苦是非常真实的，它不会只是因为你饶恕，释放苦毒就消失。这些女性，包括我自己要活下去，一生都受性侵影响，绝大多数这样的情况绝不是非要发生不可。
The
damage of sexual assault is extreme and it is lifelong. As much as someone
forgives their abuser, as much hope as is found in the gospel, we don’t get
complete restoration this side of heaven. It does not happen—that’s why the
hope of heaven is so glorious. But the suffering here on earth is very real,
and it does not go away simply because you forgive and release bitterness.
These women are going to live, myself included, with lifelong consequences of
the sexual assault, and the vast majority of this never needed to happen.
你饶恕拉里·纳萨，这对你来说意味着什么？
What
does it mean to you that you forgive Larry Nassar?
这意味着我信靠上帝的公义，我释放苦毒怒气，放弃个人伸冤的想法。这并不意味着我对他做的事做最小化处理，或削弱它的严重性，或为之找借口。这并不意味着我在这地上追求公义的热心有任何减少。这只意味着我放弃我个人对他报复，我信靠上帝的公义，无论上帝选择是在天堂还是在地上完全、永远实施这公义，我都信靠上帝的公义。
It
means that I trust in God’s justice and I release bitterness and anger and a
desire for personal vengeance. It does not mean that I minimize or mitigate or
excuse what he has done. It does not mean that I pursue justice on earth any
less zealously. It simply means that I release personal vengeance against him,
and I trust God’s justice, whether he chooses to mete that out purely, eternally,
or both in heaven and on earth.
你在你的受害人影响陈述结束部分问，一个小小的女孩子到底有多少价值。你会如何回答这问题？
Your
impact statement ended with you asking how much a little girl is worth. How
would you answer that question?
从基督教的世界观来看，她是按上帝的形象受造，她有直到永远和无法测度的价值。这就是为什么在这地上公义总是不完全的原因：因为我们没有办法在这地上带来完全的公义。虽然这么说，上帝已经设立了民事政府，目的是按照我们在地上能力最大的程度，反映祂的判断，那是最好的公义。我认为我们这一周在法庭上看到了这一点。
From
a Christian worldview, she’s made in the image of God. She has eternal and
immeasurable value. That is why justice here on earth is always going to be
incomplete: because there’s no way to bring full justice here on earth. That
being said, God has instituted civil government for the purpose of reflecting
his judgment, the best justice, to the best of our ability here on earth. And I
think we saw that in the courtroom this week.
媒体指出法官罗斯玛丽·阿奎利纳(Rosemarie Aquilina) 在法庭上的一些行动，包括她营造出空间让受害人说话，以及她个人与纳萨的互动都是史无前例的。你怎么看她的举动？
The
media noted that some of Judge Rosemarie Aquilina’s actions in the courtroom
were unprecedented both in the space that she created for survivors to speak
and in her personal interactions with Nassar. What did you make of her demeanor
and actions?
我很感激她愿意让每一个人发声，她不会对发生的事情说话吞吞吐吐。她甚至愿意在最后的时候揭下拉里操纵的面纱，读出他抱歉之后写的信的那些节选部分。我对她做的很感激。
I was
grateful that she was willing to give everyone a voice and that she wasn’t
going to mince words about what had happened. She was willing, even, to drop
the veil on Larry’s manipulation at the very end when she read those excerpts
from his letter after his apology. I’m grateful for what she did.
还有别的事情是你希望我们的读者了解的吗？
Anything
else you want our readers to know?
首先，耶稣基督的福音并不需要你来保护。当我们不揭露虐待，容许虐待在我们自己教会里面发生，这就是违抗耶稣基督的福音。耶稣基督不需要你的保护，祂需要你的顺服。顺服意味着你追求公义，你为受压迫的人挺身而出，你为受害人挺身而出，你讲出真相，就是性侵是邪恶，掩盖性侵是邪恶。
First,
the gospel of Jesus Christ does not need your protection. It defies the gospel
of Christ when we do not call out abuse and enable abuse in our own church.
Jesus Christ does not need your protection; he needs your obedience. Obedience
means that you pursue justice and you stand up for the oppressed and you stand
up for the victimized, and you tell the truth about the evil of sexual assault
and the evil of covering it up.
第二，顺服要付出代价。这意味着你需要发声抨击你自己的群体。为受压迫的人挺身而出，这要付出代价，应当发出代价。如果我们要付代价的时候不发声说话，那么顺服对我们来说就是还不够重要。
Second,
that obedience costs. It means that you will have to speak out against your own
community. It will cost to stand up for the oppressed, and it should. If we’re
not speaking out when it costs, then it doesn’t matter to us enough.
