不是应当如此
Not the Way It's Supposed to Be
普兰丁格 / Cornelius Plantinga
简介 Summary
普兰丁格对基督教罪论的哲学神学探讨。作者将罪定义为"偏离上帝设计的受造秩序"（not the way it's supposed to be），从这一角度重新理解罪的本质、起源和后果。普兰丁格结合现代哲学分析和古典神学传统，为基督教的罪观提供了新的理论框架，也为理解苦难问题和救赎必要性提供了重要视角。
Plantinga's philosophical theological exploration of Christian hamartiology. The author defines sin as deviation from God's designed created order ("not the way it's supposed to be"), reunderstanding sin's nature, origin, and consequences from this perspective. Combining modern philosophical analysis with classical theological tradition, Plantinga provides a new theoretical framework for Christian understanding of sin, offering important perspectives for understanding the problem of suffering and the necessity of redemption.
📑 章节 Chapters
Ch.1: The Way It's Supposed to Be
普兰丁格从神的原初设计开始探讨罪的问题。上帝创造的世界原本是"应当如此"的——和谐、美好、完整。创造反映了神的品格，体现了神圣的秩序。理解原本的设计是理解罪之偏离的前提。
Plantinga begins exploring the problem of sin from God's original design. The world God created was originally 'the way it's supposed to be'—harmonious, good, complete. Creation reflected God's character and embodied divine order. Understanding original design is prerequisite for understanding sin's deviation.
“To understand what's wrong with the world, we first need to understand what was right with it. 要理解世界的问题所在，我们首先需要理解它原来的正确之处。”
“Sin is not just badness but the corruption of goodness, not just emptiness but the vandalism of fullness. 罪不只是邪恶，而是良善的败坏；不只是空虚，而是对丰盛的破坏。”
Ch.2: The Nature of the Fall
分析堕落如何破坏了原初的和谐秩序。堕落不是简单的道德失败，而是对整个受造界结构的破坏。人与神、人与人、人与自然、人与自我的关系都因罪而扭曲，导致"不是应当如此"的状态。
Analyzes how the fall destroyed original harmonious order. The fall is not simple moral failure but destruction of creation's entire structure. Relationships between humans and God, humans and others, humans and nature, humans and self are all distorted by sin, leading to states 'not the way it's supposed to be.'
“The fall was cosmic vandalism, defacing the masterpiece of God's creation. 堕落是宇宙性的破坏，毁损了神创造的杰作。”
“Sin introduced discord where there had been harmony, death where there had been life. 罪在原有和谐之处引入了不和，在原有生命之处引入了死亡。”
Ch.3: The Diagnostics of Sin
普兰丁格提供诊断罪的工具和标准。如何识别什么是"不是应当如此"的？标准不是人类的偏好或文化规范，而是神的设计意图。真正的罪是对神创造秩序的违背和扭曲。
Plantinga provides tools and standards for diagnosing sin. How do we identify what is 'not the way it's supposed to be'? The standard is not human preferences or cultural norms but God's design intentions. True sin is violation and distortion of God's created order.
“The standard for what ought to be is not human opinion but divine intention. 应当如何的标准不是人的意见，而是神的意图。”
“Sin is culpable disturbance of shalom, vandalism of God's good creation. 罪是应受谴责的平安干扰，是对神美好创造的破坏。”
Ch.4: Manifestations of Personal Sin
探讨个人层面的罪如何表现。从内心的骄傲、贪婪、嫉妒，到外在的伤害、欺骗、暴力，个人的罪破坏了神设计的人际关系和社会秩序。每个人都参与了对神美好设计的歪曲。
Explores how personal sin manifests. From inner pride, greed, and envy to external harm, deception, and violence, personal sin destroys God's designed interpersonal relationships and social order. Everyone participates in distorting God's good design.
“Personal sin is not just breaking rules but breaking relationships, not just disobedience but rebellion against our proper place in creation. 个人的罪不只是违反规则，而是破坏关系；不只是不顺服，而是反抗我们在创造中的正当地位。”
“The heart turned in upon itself corrupts every human enterprise. 心向内转的结果败坏了人类的每一项事业。”
Ch.5: Structural Evil
分析超越个人的结构性罪恶。种族主义、经济剥削、政治压迫等系统性问题不仅仅是个人道德失败的总和，而是罪在制度和结构层面的体现。这些结构延续和放大了个人的罪。
Analyzes structural evil beyond personal sin. Racism, economic exploitation, political oppression, and other systemic problems are not merely sums of individual moral failures but manifestations of sin at institutional and structural levels. These structures perpetuate and amplify personal sin.
“Structural evil is personal evil writ large and embedded in the systems and institutions of society. 结构性邪恶是写在大处并嵌入社会制度和机构中的个人邪恶。”
“Sin is not just what individuals do but what gets built into the very fabric of social life. 罪不只是个人所做的，而是被建造到社会生活的结构中的。”
Ch.6: The Self-Deceptive Nature of Sin
探讨罪如何蒙蔽人的判断力。罪不仅仅是道德行为的问题，更影响人的认知能力。罪人往往看不见自己的罪，反而为罪辩护，将"不是应当如此"的状态合理化为"应当如此"。
Explores how sin blinds human judgment. Sin is not merely a matter of moral behavior but affects cognitive capacity. Sinners often cannot see their own sin but instead rationalize it, legitimizing 'not the way it's supposed to be' as 'the way it's supposed to be.'
“Sin is not just wrong action but wrong vision—the inability to see things as they really are. 罪不只是错误的行动，而是错误的视野——无法看见事物的真实状况。”
“The corruption of sin extends to our very capacity to recognize sin. 罪的败坏延伸到我们识别罪的能力本身。”
Ch.7: The Relationship Between Sin and Suffering
分析罪与痛苦的复杂关系。虽然不是所有痛苦都直接源于个人的罪，但痛苦的存在确实反映了世界处于"不是应当如此"的状态。罪创造了一个痛苦成为可能的世界。
Analyzes the complex relationship between sin and suffering. While not all suffering directly stems from personal sin, suffering's existence does reflect the world's 'not the way it's supposed to be' state. Sin created a world where suffering becomes possible.
“Not all suffering is punishment for sin, but all suffering is evidence that things are not the way they're supposed to be. 不是所有痛苦都是对罪的惩罚，但所有痛苦都证明事情不是应当如此的。”
“Sin and suffering are both symptoms of the same disease: the corruption of God's good creation. 罪和痛苦都是同一种疾病的症状：神美好创造的败坏。”
Ch.8: Redemption and Restoration
探讨神的救赎计划如何回应罪的问题。救赎不仅仅是罪得赦免，更是恢复"应当如此"的状态。通过基督的工作，神正在重新创造一个符合原初设计的新世界——这是最终的盼望。
Explores how God's redemptive plan responds to the problem of sin. Redemption is not merely forgiveness of sin but restoration of 'the way it's supposed to be.' Through Christ's work, God is re-creating a new world conforming to original design—this is ultimate hope.
“Redemption is not just forgiveness but renovation, not just pardon but renewal of the whole creation. 救赎不只是饶恕，而是更新；不只是赦免，而是整个创造的重新。”
“The goal of salvation is not escape from this world but the transformation of this world into what it was meant to be. 救恩的目标不是逃脱这个世界，而是将这个世界转化为它本来应该成为的样子。”