波兰1000年：基督教文明、宗教改革、宽容、伊斯兰扩张与国家存亡
2026-09-07下面我把我们刚才谈到的内容整理成一个改革宗视角的双语学习版。
Below, I will organize what we discussed into a bilingual study guide from a Reformed perspective.
英文我尽量控制在 ESL 3–4 左右，但重要的神学和历史词汇会保留。
I will keep the English around ESL Levels 3–4, but I will keep important theological and historical terms.
一、966年：波兰进入西方基督教文明
I. 966: Poland Entered Western Christian Civilization
公元966年，波兰统治者梅什科一世接受洗礼。
In A.D. 966, the Polish ruler Mieszko I was baptized.
这通常被看作波兰基督教化的一个重要起点。
This is usually seen as an important beginning of the Christianization of Poland.
从此，波兰越来越进入拉丁基督教世界。
From that time, Poland became more and more part of the Latin Christian world.
它受到西欧教会、教育、法律和文化的深刻影响。
It was deeply influenced by Western European Christianity, education, law, and culture.
但从改革宗角度，我们必须作一个重要区分。
But from a Reformed perspective, we must make an important distinction.
“基督教文明”不等于“真正重生得救的人组成的社会”。
“Christian civilization” does not mean “a society made up of truly born-again believers.”
一个国家可以受到圣经影响，却仍然充满罪。
A nation can be influenced by the Bible and still be full of sin.
因为圣经说：
For the Bible says:
“世人都犯了罪，亏缺了神的荣耀。”——罗马书3:23
“All have sinned and fall short of the glory of God.” — Romans 3:23
所以我们既不应该否认基督教对文明的影响，也不应该把任何民族偶像化。
Therefore, we should neither deny Christianity's influence on civilization nor make an idol of any nation.
二、波兰逐渐成为欧洲强国
II. Poland Gradually Became a European Power
波兰后来与立陶宛建立了越来越紧密的联合。
Poland later formed an increasingly close union with Lithuania.
1569年，卢布林联合建立了著名的波兰—立陶宛联邦。
In 1569, the Union of Lublin established the famous Polish-Lithuanian Commonwealth.
它成为当时欧洲面积最大的政治实体之一。
It became one of the largest political states in Europe at that time.
它的疆域包括今天波兰、立陶宛、白俄罗斯和乌克兰的大片地区。
Its territory included large parts of today's Poland, Lithuania, Belarus, and Ukraine.
16世纪到17世纪初，是波兰—立陶宛联邦最强盛的时期之一。
The sixteenth and early seventeenth centuries were among the strongest periods of the Commonwealth.
但这时候发生了另一件对我们特别重要的事情。
But something else happened during this period that is especially important for us.
宗教改革进入了波兰。
The Reformation entered Poland.
三、很多人不知道：改革宗曾经在波兰非常兴盛
III. Many People Do Not Know That the Reformed Faith Once Grew Strongly in Poland
16世纪，路德宗首先在一些城市和德语人口中传播。
In the sixteenth century, Lutheranism first spread in some cities and among German-speaking people.
随后，加尔文主义在部分波兰和立陶宛贵族中迅速发展。
Later, Calvinism spread quickly among parts of the Polish and Lithuanian nobility.
一些有权势的贵族家庭成为改革宗的支持者。
Some powerful noble families became supporters of the Reformed faith.
他们建立教会、学校和印刷机构。
They established churches, schools, and printing centers.
改革宗思想因此一度拥有相当大的社会影响力。
Reformed ideas therefore gained considerable social influence for a time.
这说明宗教改革绝不仅仅发生在德国、瑞士、荷兰和英国。
This shows that the Reformation did not happen only in Germany, Switzerland, the Netherlands, and Britain.
东欧同样经历过非常重要的宗教改革运动。
Eastern Europe also experienced an important Reformation movement.
四、但是波兰没有最终成为改革宗国家
IV. But Poland Did Not Finally Become a Reformed Nation
这也是非常值得研究的地方。
This is also very important to study.
为什么改革宗曾经发展得如此迅速，后来却大幅衰落？
Why did the Reformed faith grow so quickly and then decline greatly?
原因很多。
There were many reasons.
其中一个问题是新教内部本身存在分裂。
One problem was division within Protestantism itself.
路德宗、改革宗以及其他激进改革团体之间存在神学冲突。
There were theological conflicts among Lutherans, Reformed Christians, and more radical Reformation groups.
与此同时，罗马天主教进行了强有力的反宗教改革。
At the same time, the Roman Catholic Church carried out a strong Counter-Reformation.
耶稣会尤其重视教育、学校、讲道和培养下一代。
The Jesuits especially focused on education, schools, preaching, and training the next generation.
这给我们一个非常重要的提醒。
This gives us a very important warning.
一代人接受真理，并不意味着下一代自然会接受真理。
One generation receiving the truth does not mean the next generation will automatically receive it.
信仰不能仅仅依靠社会传统保存。
Faith cannot be preserved only by social tradition.
必须不断教导下一代。
Each new generation must be taught again.
这正符合圣经对家庭的要求。
This agrees with the Bible's teaching about the family.
“也要殷勤教训你的儿女。”——申命记6:7
“Teach them diligently to your children.” — Deuteronomy 6:7
五、1573年：一个非常重要的实验——宗教宽容
V. 1573: An Important Experiment — Religious Toleration
1573年，波兰出现了著名的华沙联盟（Warsaw Confederation）。
In 1573, Poland established the famous Warsaw Confederation.
在欧洲宗教冲突非常严重的年代，这是一件相当特别的事情。
This was remarkable at a time when Europe was suffering serious religious conflict.
它为贵族阶层不同基督教信仰群体之间的宗教和平提供了重要保障。
It provided important protection for religious peace among noble groups with different Christian beliefs.
因此，波兰—立陶宛联邦一度成为欧洲宗教环境相对宽容的地区之一。
Therefore, the Polish-Lithuanian Commonwealth became one of Europe's relatively tolerant religious environments for a time.
这里必须区别两个概念。
Here we must distinguish two ideas.
宗教宽容不等于宗教相对主义。
Religious toleration is not religious relativism.
宗教宽容可以说：
Religious toleration can say:
“我相信你的信仰是错误的，但是我不因此杀你或强迫你相信我的宗教。”
“I believe your religion is wrong, but I will not kill you or force you to believe my religion.”
宗教相对主义却说：
Religious relativism says:
“没有人能够说什么是真理；所有宗教最终都差不多。”
“No one can say what is true; all religions are basically the same.”
这两种思想完全不同。
These two ideas are completely different.
六、改革宗为什么可以支持良心自由？
VI. Why Can Reformed Christians Support Liberty of Conscience?
因为改革宗首先承认：
Because Reformed Christianity first recognizes:
上帝是良心的主。
God alone is Lord of the conscience.
人的政府不能使一个人真正重生。
Human government cannot make a person truly born again.
军队不能制造信心。
An army cannot create faith.
警察不能制造悔改。
Police cannot create repentance.
法律可以限制外在的恶。
Law can restrain outward evil.
但是法律不能使石心变成肉心。
But law cannot turn a heart of stone into a heart of flesh.
只有圣灵能够做到。
Only the Holy Spirit can do that.
所以圣经中的福音使命是：
Therefore, the gospel mission in Scripture is:
“所以，你们要去，使万民作我的门徒……”——马太福音28:19
“Therefore go and make disciples of all nations…” — Matthew 28:19
基督没有说：
Christ did not say:
“用国家暴力强迫万民成为基督徒。”
“Use state violence to force all nations to become Christians.”
真正的信心必须涉及人的心。
True faith must involve the human heart.
七、但是自由本身也可能成为偶像
VII. But Freedom Itself Can Also Become an Idol
这就进入我们今天面对的问题。
This brings us to a problem we face today.
基督徒可以支持宗教自由。
Christians can support religious freedom.
基督徒可以支持言论自由。
Christians can support freedom of speech.
基督徒也可以支持有限政府。
Christians can also support limited government.
但是自由不是最高的神。
But freedom is not the highest god.
耶稣没有说：
Jesus did not say:
“你们必晓得自由，自由必叫你们得自由。”
“You will know freedom, and freedom will set you free.”
耶稣说的是：
Jesus actually said:
“你们必晓得真理，真理必叫你们得以自由。”——约翰福音8:32
“You will know the truth, and the truth will set you free.” — John 8:32
注意这里的顺序。
Notice the order here.
真理 → 自由
Truth → Freedom
不是：
It is not:
自由 → 我自己决定什么是真理。
Freedom → I decide for myself what truth is.
这是现代社会一个非常重要的变化。
This is a very important change in modern society.
八、一个文明可能保留基督教的果子，却砍掉基督教的根
VIII. A Civilization Can Keep Christian Fruit While Cutting Off Christian Roots
这可能是理解现代欧洲非常有帮助的比喻。
This may be a helpful picture for understanding modern Europe.
一棵树有根，也有果子。
A tree has roots and fruit.
基督教文明产生或者强化过许多重要观念。
Christian civilization produced or strengthened many important ideas.
例如人的尊严、慈善、家庭责任、良心、守约和限制权力。
For example, human dignity, charity, family responsibility, conscience, keeping promises, and limiting power.
后来的人可能说：
Later generations may say:
“这些果子很好，但是我们不需要这棵树的根。”
“These fruits are good, but we do not need the roots of the tree.”
于是根被慢慢砍掉。
So the roots are slowly cut away.
可是树不会立即死亡。
But the tree does not die immediately.
它可能仍然绿一段时间。
It may remain green for some time.
甚至还可能继续结果一段时间。
It may even continue producing fruit for a while.
这就是为什么世俗化社会仍然可能保持许多基督教文明留下来的道德习惯。
This is why a secular society may still keep many moral habits inherited from Christian civilization.
但是问题是：
But the question is:
没有根，这些果子能够保持多少代？
Without the roots, how many generations can these fruits remain?
这是今天欧洲非常值得思考的问题。
This is an important question for Europe today.
九、1683年：波兰帮助保卫维也纳
IX. 1683: Poland Helped Defend Vienna
到了17世纪，奥斯曼帝国仍然是欧洲的重要军事强权。
By the seventeenth century, the Ottoman Empire was still a major military power facing Europe.
1683年，奥斯曼大军围攻维也纳。
In 1683, a large Ottoman army besieged Vienna.
波兰国王扬三世·索别斯基（John III Sobieski）率军前来救援。
Polish King John III Sobieski led his army to help Vienna.
波兰军队不是单独作战。
The Polish army did not fight alone.
这是由波兰军队和其他基督教欧洲军队组成的联军。
It was a coalition of Polish forces and other Christian European armies.
索别斯基成为联军的最高统帅。
Sobieski became the supreme commander of the allied army.
9月12日，联军发动进攻。
On September 12, the allied army attacked.
著名的波兰翼骑兵参加了决定性的骑兵冲锋。
The famous Polish Winged Hussars took part in the decisive cavalry charge.
奥斯曼军队战败，维也纳获救。
The Ottoman army was defeated, and Vienna was saved.
所以，说波兰为阻止奥斯曼进一步进入中欧作出了巨大贡献，是符合历史事实的。
Therefore, it is historically correct to say that Poland made a major contribution to stopping further Ottoman expansion into Central Europe.
但是说“波兰独自拯救欧洲”就不够准确。
But it is not accurate enough to say that “Poland alone saved Europe.”
更准确的是：
It is more accurate to say:
波兰是1683年保卫维也纳的基督教联军中最重要的力量之一，而波兰国王领导了这支联军。
Poland was one of the most important forces in the Christian coalition that defended Vienna in 1683, and the Polish king led the coalition.
十、这里必须区别：穆斯林、伊斯兰教与政治伊斯兰
X. We Must Distinguish Muslims, Islam, and Political Islam
这是讨论今天欧洲时非常重要的区别。
This distinction is very important when discussing Europe today.
一个穆斯林个人和一个伊斯兰政治制度不是一回事。
An individual Muslim and an Islamic political system are not the same thing.
一个穆斯林可以成为和平的邻居。
A Muslim can be a peaceful neighbor.
他可以工作、养育家庭、纳税并遵守国家法律。
He can work, raise a family, pay taxes, and obey the law.
历史上的波兰本身就有穆斯林少数群体。
Historical Poland itself had Muslim minorities.
其中著名的就是利普卡鞑靼人（Lipka Tatars）。
One famous group was the Lipka Tatars.
他们已经在波兰和立陶宛地区生活了数百年。
They have lived in the Polish and Lithuanian lands for centuries.
因此，问题不能简单变成：
Therefore, the question should not simply become:
“基督徒对穆斯林。”
“Christians versus Muslims.”
真正重要的问题之一应该是：
One of the truly important questions should be:
国家最终依据什么法律治理？
What law finally governs the state?
十一、伊斯兰教法的问题应该怎样讨论？
XI. How Should We Discuss the Question of Sharia?
这里也需要准确。
We also need accuracy here.
Sharia（伊斯兰教法）在不同穆斯林国家中的解释和实施并不完全相同。
Sharia is not interpreted and applied in exactly the same way in every Muslim country.
因此，不能说所有穆斯林社会完全一样。
Therefore, we should not say that all Muslim societies are exactly the same.
但是，如果一种政治制度规定：
However, if a political system says:
离开伊斯兰教可以受到刑事处罚；
Leaving Islam can receive criminal punishment;
公开批评宗教可以受到刑罚；
Public criticism of religion can receive criminal punishment;
其他宗教不能自由传福音；
Other religions cannot freely evangelize;
或者公民的法律权利根据宗教身份而不同；
Or citizens have different legal rights according to religion;
那么它与真正的良心自由和宗教自由就会发生严重冲突。
Then it seriously conflicts with true liberty of conscience and religious freedom.
十二、一个非常简单的测试
XII. A Very Simple Test
判断一个国家是否真正有宗教自由，可以问：
To test whether a country really has religious freedom, we can ask:
一个基督徒可以成为穆斯林吗？
Can a Christian become a Muslim?
如果可以，再问：
If yes, then ask:
一个穆斯林可以公开成为基督徒吗？
Can a Muslim openly become a Christian?
他能不能公开受洗？
Can he be publicly baptized?
他能不能公开说：“我不再相信伊斯兰教”？
Can he publicly say, “I no longer believe in Islam”?
他能不能向其他穆斯林传福音？
Can he share the gospel with other Muslims?
如果第一种自由存在，第二种自由却不存在，那么这并不是平等的宗教自由。
If the first freedom exists but the second does not, then this is not equal religious freedom.
十三、圣经同时给我们两条命令
XIII. The Bible Gives Us Two Commands at the Same Time
第一，我们必须坚持福音是真理。
First, we must hold that the gospel is true.
耶稣说：
Jesus said:
“我就是道路、真理、生命；若不藉着我，没有人能到父那里去。”——约翰福音14:6
“I am the way and the truth and the life. No one comes to the Father except through me.” — John 14:6
因此，基督教不能接受“所有宗教都是通向神的不同道路”。
Therefore, Christianity cannot accept that “all religions are different roads to God.”
这是宗教相对主义。
That is religious relativism.
圣经没有这样教导。
The Bible does not teach this.
但是第二，我们必须爱穆斯林邻舍。
But second, we must love our Muslim neighbors.
耶稣说：
Jesus said:
“要爱人如己。”——马太福音22:39
“Love your neighbor as yourself.” — Matthew 22:39
所以基督徒不能仇恨一个人，仅仅因为他出生在穆斯林家庭。
Therefore, Christians must not hate a person simply because he was born into a Muslim family.
我们可以认为他的宗教是错误的，同时仍然爱他。
We can believe his religion is wrong while still loving him.
事实上，如果我们相信基督是唯一的救主，那么爱穆斯林的一个重要方式正是把福音告诉他们。
In fact, if we believe Christ is the only Savior, one important way to love Muslims is to share the gospel with them.
十四、自由为什么会自我毁灭？
XIV. How Can Freedom Destroy Itself?
这里就是你提出的最深层问题。
This is the deepest question you raised.
假设一个社会说：
Suppose a society says:
“我们必须无限包容。”
“We must tolerate everything without limit.”
马上就会出现一个问题。
A problem immediately appears.
如果某个群体拒绝包容其他人怎么办？
What happens if one group refuses to tolerate others?
如果某个群体利用民主制度获得权力，然后取消别人的民主权利怎么办？
What happens if a group uses democracy to gain power and then removes the democratic rights of others?
所以民主不能只靠投票维持。
Therefore, democracy cannot survive by voting alone.
自由也不能只靠自由维持。
Freedom cannot survive by freedom alone.
它需要一个更深的道德基础。
It needs a deeper moral foundation.
十五、改革宗对此特别现实
XV. Reformed Theology Is Especially Realistic About This
为什么？
Why?
因为改革宗相信人的全然败坏（Total Depravity）。
Because Reformed theology teaches Total Depravity.
这不是说每个人都坏到可能达到的最大程度。
This does not mean every person is as evil as he could possibly be.
而是说罪影响了人的整个本性。
It means that sin affects every part of human nature.
人的理性会犯罪。
Human reason is affected by sin.
人的欲望会犯罪。
Human desires are affected by sin.
人的政治也会犯罪。
Human politics is affected by sin.
宗教领袖也会犯罪。
Religious leaders are affected by sin.
所以改革宗不会说：
Therefore, Reformed theology should not say:
“只要我的人掌权，就不用限制他的权力。”
“If my people are in power, their power does not need limits.”
恰恰相反。
The opposite is true.
因为所有人都是罪人，所以所有人的权力都需要受到限制。
Because all people are sinners, everyone's power needs limits.
十六、因此不能简单地把问题归罪于“民主”
XVI. Therefore, We Should Not Simply Blame “Democracy”
民主本身不能制造善良的人。
Democracy cannot create good people.
选举也不能制造美德。
Elections cannot create virtue.
宪法也不能使人重生。
A constitution cannot regenerate the human heart.
如果人民越来越自私，家庭越来越破碎，道德共识越来越少，民主制度本身不能解决所有这些问题。
If people become more selfish, families become more broken, and moral agreement becomes weaker, democracy itself cannot solve all these problems.
所以真正的问题可能不是：
Therefore, the real question may not be:
“自由是不是太多了？”
“Do we have too much freedom?”
而是：
But rather:
“自由失去了什么基础？”
“What foundation has freedom lost?”
十七、波兰后来自己也犯了严重错误
XVII. Poland Later Made Serious Mistakes of Its Own
这里也不能把波兰浪漫化。
We should not romanticize Poland either.
波兰—立陶宛联邦发展了一种非常特殊的贵族政治制度。
The Polish-Lithuanian Commonwealth developed a very unusual system of noble government.
贵族享有很大的政治自由。
The nobles enjoyed great political freedom.
他们非常害怕中央政府权力过大。
They were very afraid of excessive central government power.
这本来有积极的一面。
This had a positive side.
但是后来出现了严重问题。
But serious problems later developed.
其中最著名的是：
The most famous was:
Liberum Veto
自由否决权
一名议员在一些时期能够阻止整个议会的决定。
At certain times, one member could block the decisions of the whole parliament.
结果自由开始变成政治瘫痪。
As a result, freedom began to become political paralysis.
国家越来越难改革。
The state became harder and harder to reform.
外国势力也能够利用这些内部问题。
Foreign powers could also use these internal problems.
这给我们一个很有意思的历史教训。
This gives us an interesting historical lesson.
没有秩序的自由最终可能毁掉自由本身。
Freedom without order can finally destroy freedom itself.
十八、1772—1795：波兰被三次瓜分
XVIII. 1772–1795: Poland Was Partitioned Three Times
波兰周围三个强国逐渐强大起来。
Three powerful states around Poland became stronger.
它们是俄罗斯、普鲁士和奥地利。
They were Russia, Prussia, and Austria.
1772年，发生第一次瓜分。
In 1772, the First Partition took place.
1793年，发生第二次瓜分。
In 1793, the Second Partition took place.
1795年，发生第三次瓜分。
In 1795, the Third Partition took place.
最后，波兰整个国家从欧洲地图上消失。
Finally, the Polish state disappeared completely from the map of Europe.
波兰亡国123年。
Poland remained without an independent state for 123 years.
但是波兰民族没有消失。
But the Polish nation did not disappear.
他们保存语言。
They preserved their language.
他们保存家庭。
They preserved their families.
他们保存历史记忆。
They preserved their historical memory.
宗教也成为维持民族身份的重要力量之一。
Religion also became an important force in preserving national identity.
十九、1918年复国，1939年再次遭遇灾难
XIX. Poland Returned in 1918, but Disaster Came Again in 1939
第一次世界大战结束后，波兰于1918年重新独立。
After World War I, Poland regained independence in 1918.
但是自由只维持了21年。
But this freedom lasted only twenty-one years.
1939年9月1日，纳粹德国从西面入侵波兰。
On September 1, 1939, Nazi Germany invaded Poland from the west.
1939年9月17日，苏联从东面进入波兰。
On September 17, 1939, the Soviet Union entered Poland from the east.
波兰再次被两个强权夹在中间。
Poland was again trapped between two powerful states.
这也是理解今天波兰国家安全意识的重要历史背景。
This is important historical background for understanding Poland's strong concern for national security today.
二十、共产主义又给了波兰一个教训
XX. Communism Gave Poland Another Lesson
二战结束以后，波兰没有马上成为一个完全自由的国家。
After World War II, Poland did not immediately become a fully free country.
它进入苏联势力范围。
It entered the Soviet sphere of influence.
共产党政府控制政治生活。
The Communist government controlled political life.
但是波兰社会的宗教和民族传统并没有完全消失。
But Poland's religious and national traditions did not completely disappear.
后来，团结工会成为反对共产党制度的重要社会力量。
Later, the Solidarity movement became an important social force against Communist rule.
1989年以后，波兰进入新的政治时代。
After 1989, Poland entered a new political era.
二十一、为什么今天的波兰特别强调国家、边界和文化？
XXI. Why Does Poland Today Strongly Emphasize Nation, Borders, and Culture?
如果不知道前面这一千年的历史，就很难理解今天的波兰。
Without knowing this thousand-year history, it is difficult to understand Poland today.
波兰人经历过：
The Polish people experienced:
强盛。
Power.
战争。
War.
瓜分。
Partition.
亡国。
Loss of statehood.
复国。
Restoration.
纳粹占领。
Nazi occupation.
苏联控制。
Soviet domination.
所以他们特别清楚：
Therefore, they know especially well:
国家并不是天然永远存在的。
A nation-state does not automatically exist forever.
文化也不是天然永远存在的。
A culture does not automatically survive forever.
文明需要一代一代传承。
Civilization must be passed from one generation to the next.
二十二、给今天欧洲的一个核心问题
XXII. A Central Question for Europe Today
欧洲今天真正需要回答的问题，不应该简单是：
The real question Europe needs to answer today should not simply be:
“我们应该包容还是不包容？”
“Should we be tolerant or intolerant?”
更深的问题是：
The deeper question is:
“我们到底相信什么是真的？”
“What do we actually believe is true?”
一个文明如果已经不知道自己为什么存在，最终就很难判断什么应该保存。
If a civilization no longer knows why it exists, it will eventually have difficulty knowing what should be preserved.
一个社会可以欢迎外来者。
A society can welcome outsiders.
但是它也必须有能力说：
But it must also be able to say:
“这是我们的法律，这是我们的基本秩序。”
“These are our laws, and this is our basic order.”
宗教自由应该保护穆斯林。
Religious freedom should protect Muslims.
同样也必须保护离开伊斯兰教的人。
It must also protect people who leave Islam.
它应该保护基督徒。
It should protect Christians.
也应该保护一个不相信基督教的人不被国家强迫接受洗礼。
It should also protect a person who does not believe Christianity from being forced by the state to receive baptism.
这才是真正一致的良心自由原则。
This is a truly consistent principle of liberty of conscience.
二十三、改革宗给我们的平衡
XXIII. The Balance Reformed Theology Gives Us
我们可以把整个问题浓缩成四个词。
We can summarize the whole issue in four words.
Truth — 真理
Liberty — 自由
Order — 秩序
Limited Government — 有限政府
没有真理的自由，会走向相对主义。
Freedom without truth can move toward relativism.
没有自由的真理主张，可能变成人的强制。
Claims of truth without liberty can become human coercion.
没有秩序的自由，可能变成混乱。
Freedom without order can become disorder.
没有权力限制的秩序，又可能变成暴政。
Order without limits on power can become tyranny.
而改革宗最重要的现实主义基础就是：
And the most important realistic foundation of Reformed theology is this:
所有人都是罪人。
All people are sinners.
所以不能把绝对权力交给任何人。
Therefore, absolute power should not be given to anyone.
无论他是国王、总统、牧师、主教、穆斯林领袖还是无神论者。
Whether he is a king, president, pastor, bishop, Muslim leader, or atheist.
二十四、最后回到圣经
XXIV. Finally, Back to the Bible
波兰的历史很精彩。
Polish history is fascinating.
欧洲文明也值得保护和研究。
European civilization is also worth preserving and studying.
但是基督徒最终不能把希望放在波兰、美国或者任何文明身上。
But Christians cannot finally place their hope in Poland, America, or any civilization.
因为所有地上的国最终都会过去。
Because all earthly kingdoms will finally pass away.
基督的国却不会过去。
But Christ's kingdom will never pass away.
“世上的国成了我主和主基督的国；他要作王，直到永永远远。”——启示录11:15
“The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever.” — Revelation 11:15
所以基督徒既不能对社会漠不关心，也不能把政治当作救主。
Therefore, Christians should neither be indifferent to society nor treat politics as a savior.
我们应该传福音。
We should preach the gospel.
我们应该教导儿女。
We should teach our children.
我们应该爱邻舍。
We should love our neighbors.
我们应该维护公义。
We should uphold justice.
我们应该珍惜良心和宗教自由。
We should value liberty of conscience and religious freedom.
同时，我们必须不断回到圣经，查验什么是真理。
At the same time, we must continually return to Scripture to test what is true.
真正需要守住的，不只是“西方文明”，而是使文明中的善成为可能的真理。
What finally needs to be preserved is not merely “Western civilization,” but the truth that makes what is good in civilization possible.
对于基督徒而言，这个真理最终不是一个政治制度，而是耶稣基督和祂的话。
For Christians, this truth is ultimately not a political system, but Jesus Christ and His Word.