1958宗教研究1（译）
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Austin. At the CFLC research and development was done on the practice of discipline and how to create comprehensive operating structures for an intentional community. Continuing theology courses for clergy and RS-1 for lay church members, were taught across Texas. 奥斯汀。他所完成的，已经由CFLC完成的研究和发展的基于对戒律实践，和如何为一个有意的社区创建全面的运作结构。为神职人员提供的神学进修课程和为非专业教会成员提供的RS-1课程，在德克萨斯州各地授课。
The community began to turn its attention to the role of the local congregation in society, and a weekend residential seminar, known as Religious Studies 1 (RS1) was developed. The seminar was taught to local congregations and student groups (History). 社区开始将注意力转向当地会众在社会中的作用，并开发了一个周末住宿研讨会，被称为宗教研究1（RS1）。该研讨会的授课对象是当地会众和学生团体（历史）
On the 30th anniversary of the creation of RS-I, the Bergdalls sent holiday greetings from Kenya with an artform that captured RS-I’s life message. 在RS-I创建30周年之际，伯格达夫妇从肯尼亚发出节日问候，用一种艺术的形式装载了RS-I的信息。
Begdahl Postcard Front/伯格达明信片的正面
The reverse side of Terry’s and Pam’s card is below. 下面是特里和帕姆的卡片的背面。
See:/见：
Chicago Tribune (1958, February 15) Select Aids for Group on Ecumenical Studies. Part 1, p.16 [Director, six consultants named for Evanston Institute for Ecumenical Studies] 《芝加哥论坛报》（1958年2月15日）为普世性研究小组选择援助者。第1部分，第16页[埃文斯顿普世教会研究所的主任和六名顾问名单] 。
and:/以及：
Chicago Tribune (1959, April 4) Notes on the News in Religion. Part 1, p.7. [Evanston Institute for Ecumenical Studies will hold conference for church women of Chicago.] 《芝加哥论坛报》（1959年4月4日）关于宗教新闻的说明。第一部分，第7页 [埃文斯顿普世研究所将为芝加哥的教会妇女举行会议。］
宗教研究课程
The RS-I seminar was the foundation of the Religious Studies Curriculum. Five symbols anchored the course and visually represented a basic understanding of “The Way Life Is” (TWLI) that has influenced much of the work of EI and ICA over the past fifty-plus years.* RS-I研讨会是宗教研究课程的基础。五个符号是该课程的基础，直观地代表了对 "生活方式"（TWLI）的基本理解，在过去五十多年里影响了EI和ICA的许多工作*。
The Big Squeeze. The picture we have called the “Big Squeeze” is a symbolic description of the life dynamic every human being encounters. Consciously or unconsciously, every human being is driven by care, care about the sustenance of life, care about knowledge of life and care about living life. And yet every human being is also limited by the finiteness of all of life. Sustenance is never satisfied, knowledge is cut off, deeds are not completed or are miscarried, and longing for perfection is never realized. Human beings realize they are not their own creator. This enigmatic power that makes a comedy of human caring, that casts us into solitude, that calls us to more caring, and that gives the guilty over to torment. At the same time we are driven to life, to love, to doing, and to knowing. The struggle between self-assertion and duty continues throughout life. This power is always beyond us and yet human beings are forced to name it and stand in the midst of this life dynamic. 巨大的挤压。我们称之为 "巨大的挤压 "的图片是对每个人遇到的生命动力的象征性描述。自觉或不自觉地，每个人都被在意所驱使，在意生命的延续，在意生命的知识，在意生活。然而，每个人也被所有生命的有限性所限制。寄托永远得不到满足，知识被切断，行为没有完成或流产，对完美的渴望永远无法实现。人类意识到他们不是自己的创造者。这种神秘的力量使人类的在意成为一场戏剧，它使我们陷入孤独，调动了我们更多的在意，并使有罪的人受到折磨。同时，我们被驱使去生活，去爱，去做，去认识。自我主张和责任之间的斗争在整个生命中持续进行。这种力量总是超越我们，但人类却不得不为它命名，并站在这种生命动力的中间。
God/上帝
The Intrusion Event. The Human BEing is, out of necessity, an illusion maker. We are forced to interpret life, creating an imperfect but necessary picture of reality that allows us to function. The intrusion is an occasion in which reality destroys the picture of our self and universe that we have created, and reveals the actual situation to which we must respond. The intrusion is not an idea, but an event which takes place in the midst of everyday life in which the illusions about life are shattered and one’s whole life perspective is called into question. When one’s being is threatened one seeks to defend the shattered life by destroying the intrusion, but the bursting of the illusion is permanent and each individual either is left to deny the fact of the happening or to create a new life out of the new situation. 入侵事件。出于需要，人类的存在是一个幻觉制造者。我们被迫解释生活，创造一个不完美但必要的现实图景，使我们能够运作。入侵是一个机会，现实摧毁了我们所创造的自我和宇宙的图景，并揭示了我们必须回应的实际情况。入侵不是一个想法，而是发生在日常生活中的一个事件，在这个事件中，对生活的幻想被打破，一个人的整个人生观被质疑。当一个人的存在受到威胁时，他试图通过摧毁入侵者来捍卫被打破的生活，但幻觉的破灭是永久性的，每个人要么否认发生的事实，要么在新的情况下创造新的生活。
The Word. The word of possibility is a confessional statement about a transforming posture one can take in relationship to the event and situations of life. This word is pronounced on reality and declares in relationship to the present that all is good, without exception; it declares that my life with all its problems and gifts is received by the universe; that all of the past is totally approves; and that the future is entirely open. The impact of this confession destroys all excuses for escape from real situations and releases the possibility of creative engagement in what was previously seen as an impossible situation. 经文。可能性的经文是关于一个人在与生活中的事件和情况的关系中可以采取的一种转变姿势的忏悔陈述。 经文是在现实中发音的，并在与现在的关系中宣告一切都是好的，无一例外； 它宣告了我的生命及其所有的问题和天份都被宇宙接受了； 过去的一切都是完全赞同的； 并且未来是完全开放的。 这种忏悔的影响摧毁了所有逃避现实情况的借口，并释放了创造性参与以前被视为不可能的情况的可能性。
The Wedge Blade—“living on the point” between the no longer and the not yet. The image of the wedge blade depicts how the future is built in the midst of the present as the old forms of care (that have brought the human being to this present moment) pass out of being. History has always been created by “selves” who had a model, worked together corporately to get it into history and thus altered the direction of history. The activity of this people is always creating the future in the middle of nowhere or out between the “no longer” and the “not yet,” and inviting others to follow. As “Those Who Care,” change the direction of history, it call for their lives to be laid down on behalf of that very future they are bringing into being. The people who have been called the “Those Who Care” decide who they are in total solitude with nobody’s approval, and discover others who have made the same decision. 楔形刀片——“活在当下”之间。 楔形刀片的图像描绘了未来是如何建立在现在之中的，因为旧的在意形式（将人类带到了现在的时刻）已经不复存在。 历史总是由“自我”创造的，这些“自我”拥有一个模型，共同合作将其载入历史，从而改变了历史的方向。 这个人的活动总是在“不再”和“还没有”之间创造未来，并邀请其他人跟随。 作为“在意的人”，改变了历史的方向，它要求他们的生命代表着他们正在创造的未来而放下。 那些被称为“在意的人”的人在没有人认可的情况下完全孤独地决定自己是谁，并发现其他做出同样决定的人。
Those who live on behalf of the future have no certainty that what they do is the adequate or necessary act but they perform their deeds in the midst of ambiguity and insecurity. 那些为未来而活的人不确定他们所做的是适当或必要的行为，但他们在模棱两可和不安全感中执行他们的行为。
The one who dares to care for the future receives none of society’s rewards but experiences unexplainable joy and peace that passes any rational understanding, and finally there’s no end to the job of changing the face of the globe; it calls for total commitment and requires one’s whole life. 敢于关心未来的人，得不到任何社会的回报，却能体验到无法解释的喜悦与超越任何理性理解的平静，最终改变地球面貌的工作永无止境； 它需要全心全意的承诺，需要一个人的一生。
Bergdahl Postcard Back/伯格达的明信片背面
*This description of the RS-I seminar was transcribed from The Roundtable, ICA:Chicago, 1981–82. A chart of the Religious Studies Curriculum is on the next page. 这段关于RS-I研讨会的描述转录自《圆桌会议》，ICA：芝加哥，1981-82。下一页是宗教研究课程的图表。
Christ/基督
The Word/经文
The Tension. This symbol reflects the two poles of obedience and freedom. Human beings are constantly caught in the decision to be obedient to obligation or to be free from a set cultural patterns, structures or principles. The human being has the freedom to decide between obedience or freedom. The guide to which a human being turns is responsibility to self and neighbor. 张力。 这个符号反映了服从和自由的两个极端。 人类经常陷入要服从义务或摆脱既定文化模式、结构或原则的决定中。 人类有选择服从或自由的自由。 这个人类转折的指南针对的是对自己和邻居的责任。 It is responsibility which holds the tension between blind obedience and blatant irresponsibility. In this time in history when the lines between right or wrong vary from one situation to the next, we must observe the situation, judge it, weigh-up the alternatives, decide the response and act on the decision. Responsibility to all of life provides the context in which the decision is made. Once made, the decision is judged by history itself. 是责任在盲目服从和公然不负责任之间形成了张力。 在历史上这个对与错的界限因情况而异的历史时期，我们必须观察情况，判断情况，权衡备选方案，决定应对措施并采取行动。 对所有生命的责任提供了做出决定的背景。 一旦做出，决定将由历史本身来判断。 Holy Spirit/圣灵
Church/教堂
Those who care/那些关心的人
