神学论纲（神学命题）THESES THEOLOGICAE (TheologicalPropositions)
作者：R. Scott Clark 译者/校对者:唐兴/诚之
序言Introduction
从中世纪以来，神学家们就以一种简洁，有时是刺激人思想、有待讨论的提纲形式，来表述他们的神学。
1. 绪论Prolegomena
2. 神论Theology Proper
3. 人论Anthropology
4. 基督论Christology
5. 救恩论Soteriology
6. 教会论Ecclesiology
7. 末世论Eschatology
8. 伦理学Ethics
一、 绪论Prolegomena
1. 神学需要加以适当的区分。Theology requires proper
distinctions.
2. 更正教的学者们，适当地把「原型神学」（archetypal theology）和「复本神学」（ectypal theology）区分开来。原型神学是神对祂自己的认识，复本神学是神向我们启示出来的知识。The Protestant
scholastics distinguished properly between archetypal (theology as God knows it
in himself) and ectypal theology (theology as God reveals it to us).
3. 原型神学是三位一体神对祂自己、以及对任何事实或可能，所一直拥有的认识。因此，神所拥有的神学，是与我们对祂的经历，或是祂向我们的启示有所不同的。Archetypal theology
is the understanding which the Triune God has always had of himself, and of
every other fact or possibility. Therefore God has a theology apart from our
experience of him or his self-revelation to us.
4. 复本神学是神为了俯就人而产生的自我启示，这样的启示被记录在神的话之中。因为创造者与受造者在存在和本体上有所不同，神在圣经中的自我启示，就有必要俯就人的有限。Ectypal theology is
God’'s accommodated
self-revelation in the Word of God written. Because of the ontological
distinction between the Creator and the creature God'’s self-revelation in the Bible is necessarily
accommodated to human finitude.
5. 未能区分原型和复本神学，将会导致「基要主义」（fundamentalism）（将人的心智等同于神的心智，而做出不合法之肯定的宣称）或是「怀疑主义」（skepticism）。Failure to distinguish between
archetypal and ectypal theology necessarily leads either to fundamentalism
(i.e., the illegitimate claim of certainty by identifying the mind of man with
God's mind) or to skepticism.
6. 因为是复本（启示的）神学，圣经中以人来形容神的语言（anthropomorphic
language），就必须以类比（analogical）的方式来理解。Because it is ectypal
(revealed) theology, Scripture's anthropomorphic language about God must be
understood to be analogical.
7. 因为圣经是圣灵工作的产物，所以它是绝对可靠（infallible）、无谬误的（inerrant），被记录下来的神的话。Scripture, because it is the
product of the Holy Spirit, is the infallible, inerrant, word of God written.
8. 「朝圣者神学」（Pilgrim Theology）就是：理解、挪用、应用圣经的（复本）真理。Pilgrim Theology is
the apprehension, appropriation, and application of biblical (theologia ectypa)
truth.
9. 启示是双重的：自然的启示和圣经的启示。Revelation is
twofold: natural and Scriptural.
10. 自然的启示是真实的，但不是救赎的。Natural revelation is true but
not saving.
11. 圣经是首要且独一的神学来源。Scripture is the primary and
unique source of theology.
12. 对自然启示的研究必须提供我们对圣经的解释，但是不能主导我们对圣经的解释。Study of general
revelation must inform but not control our interpretation of Scripture.
13. 神学必须能解释一与众（the one and the many）的问题。Theology must always account
for the one and the many.
14. 基督教信仰是最理性的信仰，但基督徒之所以相信，主要不是因为它是理性的信仰。The Christian faith
is the most rational thing to believe but Christians do not believe it
primarily because it is so.
15. 基督徒必须要避免不能把信心和生活联结在一起，也要避免拒绝去分解神已经联结起来的。The Christian must
not integrate faith and life as much as refuse to disintegrate what God has
already united.
16. 圣经是信仰与生活首要且唯一的权威，亦即，「唯独圣经」（sola Scriptura）仍然是更正教（Protestantism）正规的原则。Scripture is the primary and
unique authority for faith and life, i.e. sola Scriptura is still the formal
principle of Protestantism.
17. 圣经是以两种话组成的：律法和福音。律法讲到神对祂所创造的人的道德要求，福音讲到神对罪人恩典的供应。Scripture is
composed of two words: Law and Gospel. The Law describes God's moral demands of
his creatures and the Gospel describes God's gracious provision for sinners.
18. 对真正的更正教和归正宗的释经学来说，律法和福音的二分法是绝对必需的。The Law-Gospel
dichotomy is absolutely necessary for a genuinely Protestant and Reformed
hermeneutic.
19. 圣经解释圣经，新约解释旧约，清楚的经文解释不清楚的经文。Scripture
interprets Scripture, the new interprets the old, and the clear interprets the
unclear.
20. 「现代主义」（Modernism）是一种对抗基督教的「次基督教」。Modernism is a competing
sub-Christian religion.
21. 革新的「新福音派」是一种「软性的现代主义」。Progressive
neo-evangelicalism is a form of "soft" modernism.
22. 「字面直译」不是真理的同义词。Literal is not a synonym for
true.
23. 所有我们必须相信才能得救的信仰，都清楚地被启示在圣经中了。Everything which
one must believe for salvation is clearly revealed in Scripture.
24. 卡尔巴特（Karl Barth）是一位「新现代主义」，而非「新正统主义」神学家，亦即，他用基督教词汇表明了现代主义，而非用现代的词汇来述说基督教。Karl Barth was a
neo-Modernist, not neo-Orthodox, theologian, i.e. he was expressing Modernity
in Christian terms, not Christianity in Modern terms.
25. 由于基督教是一种启示的宗教，所以它不需要人的修改或拯救。Inasmuch as it is a
revealed religion Christianity is not susceptible of human revision or rescue.
26. 革新的「新福音派」（progressive neo-evangelicals）未能足够地珍惜正统的更正教传统（orthodox Protestant tradition）。Progressive neo-evangelicals
do not sufficiently value the orthodox Protestant tradition.
27. 基督教信仰中有四个必要的奥秘：神是三位一体的神；基督具一个位格，两个本性；神有绝对的主权，然而，人类却要在道德上为他们的行为负责；神如此启示祂自己：祂乐意启示那些祂未命定的事。There are four
necessary mysteries in the Christian faith: God is one in three persons; Christ
is one person with two natures; God is absolutely sovereign yet human beings
are morally liable for their actions; God reveals himself as desiring what he
has not decreed.
28. 新约对旧约的释经和解释规范了我们对圣经的使用和释经的法则。The N.T.
hermeneutic and interpretation of the O.T. norms our hermeneutic and use of
Scripture.
二、神论 Theology Proper
1. 所有的神学都源于神论（the Doctrine of God）。All theology flows from the
Doctrine of God.
2. 启示于圣经中的神，在祂自己里面没有苦难（不相通的属性），也不会改变（不改变的属性）。The God who is
revealed in Scripture neither suffers (impassable) nor changes (immutable), in
himself.
3. 圣经的神对我们说话，向我们启示祂自己。The biblical God
speaks and reveals himself.
4. 圣经对于「在祂自己里面的神」和「被启示出来的神」是有区分的。Scripture
distinguishes between God as he is in himself and God as he is revealed to us.
5. 归正神学的神论具有「意志主义者」（voluntarist）和「实在主义者」（realist）的成分在内。Reformed theology has both
voluntarist and realist elements in its doctrine of God.
6. 基督论必须与神论区分开来。Christology must be
distinguished from the doctrine of God.
7. 神并没有在道成肉身中毫无保留的启示祂自己。
8. 神是独一的，在永恒中同在（co-eternal），同本质的三个位格（persons）。God is one in three,
co-eternal, consubstantial persons.
9. 所有的基督徒都相信正统的三一神教义。All Christians believe the
orthodox doctrine of the Trinity.
10. 创造和救赎之中都具有三一神的特性和工作。Both creation and
redemption are Trinitarian in character and operation.
11. 奥古斯丁的预定论是正确的，伯拉纠（否定预定论）是错误的。The Western Church
was correct to condemn Pelagius was wrong.
12. 圣灵的神乃是在永恒里“出”（proceeds）于父和子的（filioque是对的）。God the Spirit proceeds
eternally from the Father and the Son (i.e. the filioque is correct).
13. 神在永恒里作了不可改变的决定。God has made certain immutable
decisions from all eternity.
14. 神的主权并不排除人的、道德的责任和义务。Divine sovereignty
does not preclude human, moral, liability.
15. 所有的事物都按着神天父般的眷护而发生。All things happen
according to God's fatherly providence.
三、 人论 Anthropology
1. 我们是按照神的形象（in imago Dei）被造的。We were created in imago Dei
2. 在人的堕落中，这个形象被损毁了，但是却未全然丧失。In the fall the
image was marred but not lost entirely.
3. 圣经排除了有进化的人类祖先的可能。Scripture precludes the
possibility of evolutionary ancestors.
4. 否认人类是被特别创造的，就危害到基督论的论述：基督是新人类的元首。Denial of the
special creation of humanity jeopardizes the doctrine of Christ's federal
headship.
5. 在最后成全（consummation）的此岸，存在着一种普世性的、无差别的、神圣的爱。There is universal,
indiscriminate, divine benevolence this side of the consummation.
6. 此二者同样为真：我们不但是神的形象，而且也拥有这形象。 It is true both
that we are the image and we possess it.
7. 神的形象存在于我们的理性、意志，和情感的能力中，也存在于我们的身体内。The image consists
in our rational, volitional, affective faculties, and in our bodies.
8. 我们的形象唯独借着与基督联合才能更新。 The image is renewed
only by union with Christ.
9. 奥古斯丁对罪的教导是正确的，伯拉纠是错误的。（Post-lapsum non
posse non peccare）。Augustine was right
on sin and Pelagius was wrong, i.e., Post-lapsum non posse non peccare.
10. 我们犯罪是因为我们是罪人。We sin because we are sinners.
11. 基督徒是圣徒，同时也是罪人。The Christian is simul iustus
et peccator.
12. 在今生，达到完全和完美，是不可能的事。Entire perfection,
in this life, is impossible.
13. 堕落后，我们无能力与神的恩典合作以至称义（justification）。Post-lapsum we are unable to
cooperate with divine grace toward justification.
14. 亚当是全人类的元首，亦即：在亚当的堕落里，我们都犯了罪。Adam is the federal
head of all humanity, to wit, "In Adam's fall, sinned we all."
15. 因为神的主权，人类在道德上对其行为是有责任的。Human beings are
morally liable for their actions because of God's sovereignty.
16. 任何人否认了堕落前的工作之约，就危害了圣经与更正教的称义教义——唯独靠着恩典、唯独借着信心、唯独在基督里被称义。（by grace alone,
through faith alone, in Christ alone）。Anyone who denies the prelapsarian covenant of works jeopardizes the
Biblical and Protestant doctrine of justification by grace alone, through faith
alone, in Christ alone.
四、基督论Christology
1. 耶稣基督是历史上的人物。Jesus Christ is an historical
person.
2. 福音中耶稣的记载是真实和可靠的。The gospel accounts of Christ
are true and reliable.
3. 所有的基督徒都相信总结于大公教会信条中之正统的基督论。All Christians
believe the orthodox doctrine of Christ summarized in the catholic creeds.
4. 所有的基督徒都相信耶稣是童女怀孕所生。All Christians
believe Jesus' virgin conception and birth.
5. 基督在一个位格中有两个不同的本性（two natures in one person）。Christ has two natures in one
person.
6. 基督的人性在成为肉身之前并不存在。Jesus' humanity had no
existence prior to the incarnation.
7. 基督是一个完全的人，祂没有采用一个已存在的人身。Jesus is a person
and did not adopt an existing human person.
8. 基督的意识（consciousness）有两个来源，其自我意识（self-consciousness）只有一个中心。Christ has two sources of
consciousness and one center of self-consciousness.
9. 耶稣自己知道祂是「神－人」。Jesus was self-consciously the
God-Man.
10. 基督替祂的子民赎了他们的罪，并且挽回了神的忿怒。Christ expiated the
sins and propitiated the divine wrath for all his people.
11. 基督必须是完全的神和完全的人才能完成救赎。Christ had to be
fully God and fully man to accomplish redemption.
12. 基督是祂所有子民的元首和代表。Christ is federal,
representative head of all his people.
13. 耶稣借着祂的主动和被动的顺服成为祂子民的担保。Jesus came to be
the surety for all his people by his active and passive obedience.
14. 归正神学对本性之间交通的教义（communication of the
properties：communicatio
idiomatum）就是：基督的两个本性（natures）都与祂的位格（person）有交通，但是基督的两个本性之间是没有交通的。The Reformed doctrine of the
communication of the properties (communicatio idiomatum) is this: What can be
said of the two natures can be said of the person but what can be said of the
person cannot ipso facto be said of the two natures.
15. 神子在过去和现在都是基督（extra Christum），祂在成为肉身以前就与祂的子民同在，在成为肉身以后乃是借着圣灵与祂的子民同在。God the Son was and
is extra Christum and was present with his people prior to the incarnation and
by the Holy Spirit after the incarnation.
16. 耶稣的人性是被荣耀了，但却没有因祂的升天而被祂的神性所淹没。Jesus' humanity was
glorified but not overwhelmed by his Deity, in the ascension.
五、救恩论 Soteriology
1. 圣经的神与祂的受造者的关系是一种「约」的关系。The God of the
Bible relates to his creatures covenantally.
2. 圣约神学（或联盟神学，federal theology）是归正神学的本质，改变了它就改变了归正神学。Covenant or federal
theology is so of the essence of Reformed theology that to revise it is to
revise the substance of Reformed theology.
3. 传统的归正神学教导，有三个不同的圣约：救赎之约（the covenant of
redemption）(pactum salutis)，工作之约（the covenant of works）(foedus operum)，和恩典之约（the covenant of grace）(foedus gratiae)。Classical Reformed theology teaches three distinct
covenants: the covenant of redemption (pactum salutis), the covenant of works
(foedus operum), and the covenant of grace (foedus gratiae).
4. 时间之前的救赎之约是工作之约和恩典之约的基础。The pre-temporal
covenant of redemption (pactum salutis) stands behind the covenant of works and
covenant of grace.
5. 救赎历史中圣约的安排，以及圣约在圣经中渐进的启示，都不只是协定而已，而是反映了三位一体神在神的位格之间一种圣约的关系。The covenantal
arrangement of the history of redemption and the covenantal progressive
revelation of Scripture is not a mere convention, but rather a reflection of
the intra-Trinitarian covenantal relations among the persons of the Deity.
6. 在堕落前的圣约，以其条件来说可称为工作之约，以其目的而言可称为生命之约，以其背景来说可称为大自然之约。三个不同的名称都是讲到同一个圣约。The pre-lapsarian
covenant may be called a covenant of works in respect to its terms, a covenant
of life in respect to its goals, and a covenant of nature in respect to its
setting. All three names describe the same covenant.
7. 对归正神学而言，工作之约与律法是相同的，它们都讲到：如此做，就得生。In Reformed
theology, the covenant of works is identical to the Law which says: Do this and
live.
8. 在归正神学中，恩典之约与福音是同义的。In Reformed
theology the covenant of grace is synonymous with the Gospel.
9. 「单一圣约主义」（Monocovenantalism）否认恩典之约与工作之约有区别，就隐含了对律法和福音的混淆。Monocovenantalism
or refusal to distinguish between the covenants of works and grace implies a
confusion of Law and Gospel.
10. 每当我们用到圣约的一些措辞时，我们都应该说明是与哪一个圣约有关。When we speak in
covenantal terms we should always specify to which covenant we refer.
11. 福音不是某人被拣选的应许。福音是一项事实的陈述：基督顺服了神的旨意、死了、并复活了，为了祂的子民的称义，和应许凡是在这位救主中有真信心的人都得以称义并得救赎。The Gospel is not a
promise that one is elect. It is a statement of fact, that Christ obeyed, died,
and was raised for the justification of his people and a promise that whoever
has true faith in the Savior is justified and redeemed.
12. 拣选是属于我们救恩顺序的上层结构，它的本身不属于救赎的施行。Election is the
superstructure of our ordo salutis, but not itself the application of
redemption.
13. 虽然拣选和预定对归正神学来说是重要的，但是它们并非是归正神学充分的条件，因为也有许多神学家们都这样教导，但却非是属于归正的。Though election and
predestination are essential to Reformed theology they are not in themselves
sufficient conditions for Reformed theology since many theologians have held
and taught them without being Reformed.
14. 拣选和预定最好是作为结论的认知（a posteriori），用来说明一个人为何会信。归正神学并不是从拣选和预定教义为前题（a priori）所推论得出的。Election and predestination
are best used a posteriori to explain how one came to faith. Reformed theology
is not deduced a priori from the doctrines of election and predestination.
15. 因此，一般而言，我们不从拣选来说明救恩，我们从在基督里的「得救的信心」来说明拣选。Therefore,
typically, we do not reason from election to our salvation, but we reason from
our saving faith in Christ to our election.
16. 与基督联合的教义与预定的教义相似。若非与基督联合，救恩是不可能的事；但是我们的系统不是从此而出的，也不是从预定的教义发展出来的。归正神学中与基督联合的教义是作为一种结论认知（a posteriori）的解释，它讲明了信徒们是如何得着基督的福益（就是：称义、成圣、得荣耀）的。The doctrine of
union with Christ is best understood as an analogue to the doctrine of
predestination. Salvation is impossible without union with Christ but we do not
deduce our system from it any more than we deduce our system from
predestination. The Reformed doctrine of union with Christ serves as an a
posteriori explanation of how believers have come into possession of the
benefits of Christ (i.e., justification, sanctification, and glorification)
17. 基督与我们的联合最好是分为两方面来看：圣约的（federal）和生命的（vital）。被拣选者与基督在永恒里借着神的旨意有一种圣约上的联合。It is best to distinguish two
aspects of our union with Christ: federal and vital. The elect have a federal
union with Christ from eternity by virtue of the decree.
18. 借着这种圣约上的联合，信徒们被带领进入生命上的联合。Believers are
brought into vital union by virtue of their federal union with Christ.
19. 生命上联合的第一个福益就是：借着福音的传讲，圣灵在重生（从死里苏醒过来，得着生命）的工作中，施行救恩。The first benefit
of vital union is the application of redemption in the Spirit's work of
regeneration (awakening from death to life) by the Spirit through preaching of
the gospel.
20. 除非我们相信，否则不能得着与基督联合的福益。因此我们的信仰告白文献通常把与基督的联合（或交通）与在基督里的信心（讲到：领受和安息）密切地关连在一起。Because we do not
come into possession of the benefits of that union until we believe, our
confessional documents usually associate union (or communion) with Christ
closely with faith in Christ (defined as receiving and resting).
21. 与基督联合的教义不应该用来模糊此称义行动中之信心的本质，或是用来把信心边缘化，只把信心当作称义行动唯一的领受方法。The doctrine of
union with Christ should not be used to obscure the nature of faith in the act
of justification or to marginalize faith as the sole receptive instrument in
the act of justification.
22. 耶稣基督以祂对神的律法之主动的顺服和被动的顺服，完成和满足了工作之约的要求。Jesus Christ
fulfilled the covenant works in his active and passive obedience to God's law
on behalf of his people. The doctrine of union with Christ should not be used
to obscure the nature of faith in the act of justification or to marginalize
faith as the sole receptive instrument in the act of justification.
23. 「靠着恩典入门，借着行为得保守（in by grace, stay in by works）」的口号通常是与所谓的「保罗神学的新观点（New Perspective on
Paul）」有关联的。其实它正是保罗所谴责的加拉太教会异端。The slogan "in
by grace, stay in by works," is nothing less than the Galatian heresy
condemned by the Apostle Paul.
24. 堕落之后，恩典之约是在伊甸园里被启动的。The covenant of
grace was inaugurated in the garden, post lapsum.
25. 恩典之约主要是神和被拣选者之间的关系。The covenant of
grace is principally between God and the elect.
26. 从起源来说，福音的授予是无条件的；但是接受它的福益是有条件的：那条件就是称义的信心，信心的本身乃是神赐给祂所拣选的人的唯一礼物。The covenant of
grace is monopleural in origin and dipleural in administration.
27. 恩典之约的条件有广义的用法，与狭义的用法。广义的用法，是指每一个受浸而进入认信基督之圣约团体的人而言。狭义的用法，是专指着某些人而言，他们承受了基督双重的恩惠：称义与成圣。The term covenant
of grace can be used broadly and narrowly. When used broadly, it refers to
everyone who is baptized into the Christ confessing covenant community. When
used narrowly, it refers to those who have received the double benefit of
Christ: justification and sanctification.
28. 广义而言，所有受浸的人都可以说是进入了恩典之约。并非每一个受浸的人都领受到恩典之约的实质与福益。All baptized
persons can be said to be in the covenant of grace in the broad sense. Not
everyone who is baptized receives the substance or benefits of the covenant of
grace.
29. 对以下两群人进行区分是合理的和必要的：有一部分人处在广义的（外在的）圣约里；有一部分人则是同时处在广义和狭义的（内在的）圣约里。There is a just and
necessary distinction to be made between those who are in the covenant broadly
(externally) and those who are in the covenant both broadly and narrowly
(internally).
30. 救赎之约不同于恩典之约，它也是恩典之约的基础与根据。The pactum salutis
is distinct from and the basis of the covenant of grace.
31. 在救赎历史中，恩典之约是在亚伯拉罕里面被更新的，这样，亚伯拉罕就成为所有信者之父了。In the history of
redemption, the covenant of grace was renewed in Abraham such that he is the
father of all who believe.
32. 「旧约」这个词是被用来说明摩西时期的，而不是指道成肉身以前的所有时期，也不是毫无分别地指所有的希伯来文和亚兰文的圣经而言。The term "Old
Covenant" as used in Scripture refers to the Mosaic epoch not every epoch
before the incarnation nor to all of the Hebrew and Aramaic Scriptures
indiscriminately.
33. 旧约对新约来说是暂时的，和预表性的。The Old Covenant was temporary
and typological of the New Covenant.
34. 新约是对亚当的应许（创三１５）和（亚伯拉罕）恩典之约的更新。The New Covenant is
a renewal of the promise made to Adam (Genesis 3:14-6) and the (Abrahamic)
covenant of grace.
35. 基督教是一种「排外主义」，是因为它教导耶稣基督是，而且从来就是罪人唯一的救主。The Christian
religion is exclusivist because it teaches that Jesus Christ is and always has
been the only Savior for sinners.
36. 律法和福音的区分是必然和必需的，因为前者只带来定罪，后者只带来称义。The Law and the
Gospel are necessarily dichotomous since the former only condemns and the later
only justifies.
37. 所有的罪人都是唯独靠着恩典、唯独借着信心，和唯独在基督里被称为义的。Sinners are
justified by grace alone, through faith alone, in Christ alone.
38. 我们成为圣洁是因为我们被称义，反之者否。We are sanctified
because we are justified, not vice versa.
39. 善行对被称义的人来说，在逻辑上和道德上是必须的，亦即，它们无非是一个人的确已经被称义的证据。Good works are
logically and morally necessary for the justified, i.e. they are nothing more
or less than the evidence that one is indeed justified.
40. 任何人说善行是称义的根据和方法，就是否认了基督的福音。Anyone who says
that good works are part of the instrument or ground of justification has
denied the Gospel of Christ.
41. 基督的主动的顺服和被动的顺服是称义的唯一根据和方法。Christ's active and
passive obedience is the only ground for the justification of sinners.
42. 称义（唯独恩典，唯独信心）仍然是更正教具体的原则。Justification (sola
gratia, sola fide) is still the material principle of Protestant Christianity
43. 得救的信心是唯独领悟基督，祂的义和功德。Saving faith is
faith which alone apprehends Christ, his righteousness, and merits.
44. 在称义的行动里，信心不是一种被注入的善行，而是一个神圣的礼物，是唯一的、足够的、信靠的、接受的、安稳的、纯一的、领悟的「称义的器皿」（instrument of
justification）。Faith, in the act
of justification, is not an infused virtue, but a divine gift and the sole,
adequate, trusting, receiving, resting, simple, apprehensive instrument of
justification.
45. 在称义的行动里，信心的力量是唯独因着它的对象而产生的，这对象就是：基督和祂的义。The power of faith,
in the act of justification, lies only its object which is Christ and his
righteousness.
46. 在称义的行动里，信心不包括「所有其它得救的恩典」，它们是伴随着信心的。在称义的行动里，要让信心包括「所有其它得救的恩典」，就等于是采用了罗马天主教对信心所下的定义：「被爱所模造」。In the act of
justification, faith does not contain "all other saving graces," but
rather is accompanied by them. To make faith, in the act of justification, to contain
"all other saving graces," is to adopt the Roman definition of faith
as "formed by love."
47. 任何对信心所下的定义，若是包含多过于一个元素（例如：信心＋行为）或是任何基督以外的对象和祂完成的工作，就是不属圣经的和不属更正教的。Any definition of
faith which contains more than one element (e.g., faith and works) or any other
object than Christ and his finished work is sub-Biblical and sub-Protestant.
48. 诺曼?谢伯（Norman Shepherd）所构建出来的「顺服的信心」的教义，因为教导在称义的行动中一种复杂的信心之法，说我们被称义的根据不只是借着信心，安息并领受此义——归算给我们的基督的义——而被称义，因此就是否认了「唯独信心」和「唯独基督」。The doctrine of
"obedient faith" (or "covenant faithfulness") as formulated
by Norman Shepherd teaches a complex instrument of faith in the act of
justification whereby we are not justified only on the ground of Christ's
righeousness imputed received through faith resting in and receiving that
righteousness alone and therefore denies sola fide and solo Christo.
49. 称义的恩典不是一种实体，而是那不配得的神的恩宠。Justifying grace is
not a substance but unmerited divine favor.
50. 神圣的恩典，是根据不能改变之神的主权意志，因此，它是无法抗拒的。Divine grace is
grounded in the sovereign will of the immutable God and is therefore
irresistible.
51. 神随己意把我们的罪归到基督的身上，把基督的义归到罪人身上。God freely imputes
our sin to Christ and his righteousness to sinners.
52. 归正神学的「救恩的次序」（ordo salutis）是圣经的教义，不是凭空建构的。The Reformed ordo salutis is
not a speculative construct but a biblical doctrine.
53. 所谓的新福音派的救恩论，有许多都是不属于更正教的，因此，不能说是真正的福音派。这里面所说的福音派（evangelical）是由16、17世纪宗教改革的神学家所界定的。Much of so-called
neo-evangelical soteriology has been and is sub-Protestant and therefore not
truly evangelical as that adjective is defined by the 16th- and 17th-century
Reformation theologians.
54. 得救的确据是得救的信心的本质。Assurance is of the essence of
saving faith.
55. 基督的顺服和神的应许是确据的基础。Christ's obedience and the
divine promise is the ground of assurance.
56. 实用的「人神合作」论，会对神的应许有所加添。The practical
syllogism may supplement the divine promises.
57. 传福音适当的定义是公开、正式的福音宣讲。Evangelism is
properly defined as the public, official, proclamation of the Gospel.
58. 福音主义是「多明尼克」派的命令。Evangelism is a Dominical
mandate.
59. 神启示祂自己愿意所有的人都得救，虽然祂的旨意是只有被拣选的才得救。God reveals himself
as desiring the redemption of all though he has decreed only the salvation of
the elect.whereby
60. 每个基督徒都有义务去为信心以及他个人如何应用这个信心作见证。Every Christian has
an obligation to give witness to the faith and to his personal appropriation of
that faith
61. 福音的赐与是免费的、普世性的、善意的，但是却非意味着普世的人都有能力相信它。The free,
universal, well-meant, offer of the gospel does not imply universal ability to
believe.
62. 并非每一个人都会得救。Not everyone will be saved.
63. 只有被拣选得才会信。Only the elect will believe.
64. 没有一个被拣选者会失去他的救恩。None of the elect will be
lost.
六、教会论Ecclesiology
1. 教会是普世性、也是地方性的「认信基督的圣约团体」。The church is both
the universal and local Christ-confessing covenant community.
2. 神所制定与描绘的职事和教会法庭是存在的，它们具有教导、牧养、和司法的权柄。There are divinely
prescribed and described offices and ecclesiastical courts with teaching,
ministerial, and judicial authority.
3. 在认信基督的圣约团体中，神命定了三个特定的职事：牧师、长老、和执事。God has ordained
three special offices in the Christ-confessing covenant community: minister,
elder and deacon.
4. 这三个职事各有不同的功用：牧师的职事是先知性质的，长老的职事是君王性质的，执事的职事是祭司性质的。These three offices
have distinct functions. The ministerial office is prophetic, the presbyterial
office is kingly, and the diaconate is priestly in nature.
5. 真正的教会有三个记号：传讲纯正的神的话、合宜的执行圣礼、和执行管教。The marks of the
true church are the pure preaching of the gospel, the pure administration of
the sacraments, and the exercise of discipline.
6. 最主要的恩典的管道（means of grace，或译为恩具）是宣讲神的话，圣灵借着神的话，把得救的信心作在信徒的内心。The preaching of
the Gospel is the chief means of grace and that through which God the Spirit
creates saving faith among the elect.
7. 圣礼的功能是要使得救的信心在被拣选者的内心得到确认。The function of the
sacraments is to confirm saving faith among the elect.
8. 圣礼是恩典之约的记号（signs）和印记（seals）。The sacraments are
signs and seals of the covenant of grace.
9. 因为是记号和印记，所以它们指向救恩的事实。As signs they point
to the reality of salvation.
10. 印记有两个意义：The word "seal" may
be taken in two senses.
i. 如果把印记视为「应许」的意思，它就是应许那些受印记的人，信耶稣就被称为义。If "seal"
means "promise," then it is a promise to all whom it is administered
that whoever believes in Christ is justified.
ii. 如果把印记视为「保证」的意思，它就是对那些被拣选者保证：圣礼所表明的一切，对他们而言是真实的，并会实现。If "seal"
is taken to mean "guarantee," then it is a guarantee to the elect
that everything signified by the sacrament shall actually be true of and for
them.
iii. 以后者的义意来看，圣礼对所有人的而言，是一个记号；然而，对被拣选者而言，它则是一个印记。Taken in the latter
sense, the sacraments are signs to all but seals only to the elect.
11. 作为恩典之约的记号和印记，它们是福音而不是律法。As signs and seals
of the covenant of grace, they are Gospel not Law.
12. 圣礼是神命定的成圣恩典的管道（means of sanctifying grace），而非称义恩典的管道（means of justifying grace）。The sacraments are divinely
ordained means of sanctifying not justifying grace.
13. 唯有浸礼和主餐是神命定的圣礼。The only divinely ordained
sacraments are baptism and the Lord's Supper.
14. 圣礼是可见的神的话。The sacraments are God's Word
visible.
15. 圣经教导圣约孩童的受浸。Scripture teaches the baptism
of covenant children.
16. 孩童受浸并非是基于他们得重生的假设，而是根据浸礼是神的命定和应许。We do not baptize
covenant children on the presumption of their regeneration, but on basis of the
divine command and promises attached to baptism.
17. 浸礼本身并不会使人重生。Baptism does not itself
regenerate.
18. 浸礼不会使每一个受浸的人都与基督联合。Baptism does not
unite every baptized person "head for head" to Christ.
19. 因为与基督的联合是「救恩的次序」（ordo salutis）（就是：救赎的施行）的源头，所以，教导浸礼必定会把每一受浸者联合于基督，就等于是说从它的本身（ex opere operato）赋予了救恩的施行。这是一项巨大的错谬。Since union with
Christ is the headwaters of the ordo salutis (i.e. the application of
redemption), to teach that baptism necessarily unites the baptized to Christ is
to say it ex opere operato confers the application of redemption upon every
baptized person. This is a gross error.
20. 认为浸礼必定会把每一受浸者联于基督，就等于除去了教会是有形的组织和无形的有机体的区别，这个区别是圣经和归正神学的教导。To say that baptism
necessarily unites the baptized to Christ obliterates the Biblical and Reformed
distinction between the church considered as a visible institution and as an
invisible organism.
21. 浸礼并不应许所有的受浸者必定都会重生（从属灵的死亡中苏醒，得着生命）。Baptism does not
promise that all the baptized are or will necessarily be regenerated (awakened
from spiritual death to life).
22. 浸礼对所有的受浸者而言，都是一个记号（sign），不论是否得重生，被拣选。Baptism is a sign to all who
baptized, whether regenerate and elect or not.
23. 浸礼对信徒的应许是确实的，就如同外在水洗是确实的，它表明基督的义已确实地归算给信徒了。Baptism promises to
the believer that as certainly as water washes outwardly, so also has Christ's
righteousness been imputed to him.
24. 虽然在解经和历史上偏向于洒水礼，但是浸礼的形式在道德上是不重要的，这是因为在救赎历史中，被淹没的是那些不在挪亚方舟里的人，以及法老和他的军队。浸礼是向基督和祂的死认同，而不是向那些被弃绝的人认同。The mode of baptism
is morally indifferent though effusion is exegetically and historically
preferable since, in the history of salvation, the only ones who were immersed
were those who were not on the Ark with Noah and Pharaoh and his armies.
Baptism is an identification with Christ and his death, not an identification
with the reprobate.
25. 主餐是神所设立的，是圣约更新的记号和印记。The Lord's Supper
is the divinely instituted sign and seal of covenant renewal.
26. 靠着圣灵的运作，借着信心，在圣餐中基督使信徒们吃喝祂自己的身体和血。By the operation of
the Holy Spirit, through faith, Christ feeds believers with his proper and
natural body and blood in the Lord's Supper.
27. 归正的基督徒的确表明基督是真实、真正、和实地的同在。祂的人性是真实、真正、和实地的同在于天上，并且借着圣灵，使我们在主餐中吃喝祂自己的身体和血。Reformed Christians
do confess Christ's true, real and local presence. His humanity is truly,
really and locally present in heaven and, by the Holy Spirit, we are taken to
feed on his true, proper and natural body in the Supper.
28. 罗马天主教认为圣餐中的元素「化为」（become）基督的身体。Rome says that the elements of the Supper become
Christ's body.
29. 路德认为基督的身体与圣餐的元素「在一起」（with）。Lutherans say that Christ's
body is with the elements.
30. 慈运礼派和福音派认为圣餐「使他们想起」（reminds them）基督的身体。Zwinglians and the
Evangelicals say that the Supper reminds them of Christ's body.
31. 只有加尔文主义者能说圣餐「是」（is）基督的身体和血。Calvinists alone can say that the Supper is
Christ's body and blood.
32. 用要理问答来建造教会（the system of the catechism）所带来的教会成长是对立于，且优越于诉诸情绪（the system of the
anxious bench）所带来的教会成长（译按）。The system of the
catechism is opposed and superior to the system of the anxious bench.
七、 末世论Eschatology
1. 历史是被造的，它有一个目的（telos）和终结（terminus）。History is a
creature and has a telos and a terminus.
2. 救恩是末世性的，由于它讲到从审判中被拯救，进入最后的荣耀里。Salvation is
eschatological inasmuch as it entails deliverance from judgment to final
glorification.
3. 末世论是关于最终极和“末后”的事。Eschatology is about ultimate
things as well as "last" things.
4. 自从耶稣升天后，我们已经处在「末后的日子」里。We have been in
"the last days" since Jesus' ascension.
5. 圣经中有关末世的启示是渐进的。Biblical eschatology was
revealed progressively.
6. 后千禧年论和前千禧年论都是一种「荣耀神学」（theology of glory）或「过度实现的末世论」（over-realized eschatology）。Postmillennialism and
Premillennialism are both forms of a theology of glory or over-realized
eschatology.
7. 圣经的末世论是以基督为中心（Christocentric）的，而不是以以色列为中心（Israeleocentric）的。Biblical eschatology is
Christocentric not Israeleocentric.
8. 后千禧年论和前千禧年论在本质上都是千禧年派。Postmillennialism and
Premillennialism are both essentially chiliast.
9. 基督在地上统治一千年是不合圣经的。There will be no earthly
millennial reign of Christ.
10. 基督从来都只有一群属祂的子民。Christ has always had only one
people.
11. 基督的再来将会是亲身、可见、可闻的，祂来是要做成救恩。Christ will return
bodily, visibly, audibly, to consummate salvation.
12. 没有一个人知道基督什么时候会来。No one on this earth knows
when Christ will return.
13. 基督现在就是万有权能的主，祂正在作王统治。Christ reigns now
as sovereign Lord over all.
14. 会有一个最后的审判和复活。There will be a final
resurrection and judgment.
15. 身体和灵魂是有别的，但在死亡时会不自然地被分开。The body and soul
are distinct but separated unnaturally at death.
16. 身体和灵魂在复活时会被重新结合在一起。The body and soul
will be reunited at the resurrection.
17. 基督再来时身体将会复活。The bodily resurrection will
occur at Christ's return.
18. 曾经有天使的堕落。There was an angelic lapse.
19. 撒旦是一个堕落的天使。Satan is a fallen angel
20. 天堂是一个永恒祝福的地方或是一种永恒祝福的经历。Heaven is a place
or experience of eternal blessedness.
21. 地狱是一个永恒受苦的地方或是一种永恒受苦的经历。Hell is a place or
experience of eternal torment.
22. 被弃绝的人和撒但会在地狱受到永恒的刑罚。The reprobate and
Satan will suffer eternal punishment in hell.
八、 伦理学Ethics
1. 真正的基督教精神是不能被私有化或孤立的，它必须在认信基督的圣约团体之中活出来。True Christianity
cannot be privatized or isolated and must be lived in the Christ Confessing
Covenant Community.
2. 基督是大自然的主，也是恩典的主。Christ is the Lord of nature
and of grace.
3. 基督徒的生活中有两个最大的挣扎：接受神的恩典，和神的眷护管理。The greatest
struggles of the Christian life are two: accepting divine grace and divine
providence.
4. 十诫是神的律法的普遍原则。基督在马太福音二十二37-40中说明了十诫的摘要。The decalogue is the general
equity of God's law. Christ summarized the decalogue in Matthew 22.37-40.
5. 自然律法与十诫在本质上是相同的，自然律法在伊甸园中它就被启示出来了，全人类都天生有着这样的认知，因此，所有的人在神的面前都没有借口。The law of nature
is substantially identical to the decalogue and was revealed in Eden and is known
naturally by all humans such that all are without excuse before God.
6. 神的律法（无论是在旧约或是新约中所表明的）是基督徒生活的标准。God's law (whether
expressed in the Old or New Testament) is the norm for the Christian's moral
life.
7. 在旧约（摩西之约）中有三种不同形态的律法：道德的（moral）、民事的（civil）、和宗教礼仪的（ceremonial）。There are three types of law in the Old (Mosaic)
Testament: moral, civil and ceremonial.
8. 由于民事和宗教礼仪的律法是具体和刻意要与旧约（摩西之约）相连的，在基督君王和祭司的工作中，它们的要求已经得到满足，所以，它们不再约束着基督徒。Because civil and
ceremonial law were specifically and intentionally tied to the Old (Mosaic)
covenant, they were fulfilled in the Kingly and Priestly work of Christ and are
therefore no longer binding on the Christian.
9. 因为摩西的民事律法是具体和刻意要与那暂时、预表性的旧约（摩西之约）相连，它从来不是用来作为「摩西－大卫」神权政体以外任何时期的标准。The Mosaic civil
law, because it was specifically and intentionally tied to the temporary and
typical Old (Mosaic) covenant, it was never intended to serve as norm for any
other state than Mosaic-Davidic theocracy.
10. 任何企图要重新设立摩西的民事律法，或是它们的处罚，都未能理解旧约（摩西时期之圣约）那预表性的、暂时性的、和民族性的特质。Any attempt to
reimpose the Mosaic civil laws or their penalties fails to understand the
typological, temporary, national character of the Old (Mosaic) covenant.
11. 道德律法，在它表明了神的道德旨意内容的层面，是与旧约的礼仪无关联的，它仍然继续约束着全人类。The moral law, to
the degree it expresses the substance of God's moral will and is not tied to
the ceremonies of the Old covenant continues to bind all human beings.
12. 律法有三个功用：教导、民事、和规范。There are three uses of the
Law: the pedagogical, the civil and the normative.
13. 教导的功用在于把罪人推向基督。The pedagogical use drives
sinners to Christ.
14. 行政的功用在于规范政府。The civil use norms the state.
15. 在新约里，只有律法的第二功用可以约束政府。In the New
Covenant, only the second table of the Law can be said to bind the state.
16. 有两个国度：神的国度和人的国度。There are two kingdoms: that
of the right hand and that of the left.
17. 两个国度都处在基督的权柄之下，但是却按着不同的方法来管理。Both kingdoms are
under the authority of Christ, but are administered in diverse ways.
18. 按着国度不同的本质，基督徒在基督的主权之下同时生活于两个不同的国度之中。In each Christians
live under Christ's lordship according to the nature of that kingdom.
19. 神的国度讲到执行神的话和圣礼的职事。The kingdom of the Right hand
describes the ministry of Word and sacrament.
20. 人的国度讲到在公民和教会的领域中行使权力。The kingdom of the
left hand describes the exercise of power in the ecclesiastical and civil
realms.
21. 因为两个国度是有别的，也因为十诫与自然法在实质上是相同的，所以基督徒应该在政府的领域中，根据对律法的第二功用的普世性和天然的认知，来拥护法律和政策。Because of the
distinction between the two kingdoms and because the Decalogue is substantially
identical with natural law, Christians should advocate laws and policies in the
civil realm on the basis of the universal, natural knowledge of the second
table of the law.
22. 律法的第三个功用规范着基督徒的生活。The third use of the law norms
the Christian life.
23. 否认律法的第三个功用会导致「反律法主义」。Denial of the third
use of the Law (tertius usus legis) leads to antinomianism.
24. 律法的第三个功用，如同它的第一个功用，都把我们推向基督。The third use of
the law, like the first use, also drives us to Christ.
25. 因为律法只能从圣经中神圣的启示而得知，所以没有人可以用任何其它的律法来约束我们的良心。Because it cannot
be known apart from divine revelation in Holy Scripture, no one may bind our
conscience with any law other than that revealed by God.
26. 成圣（sanctification）与称义（justification）同样都是神的恩典。Sanctification is as gracious
as justification.
27. 成圣是称义的结果。Sanctification is the result
of justification.
28. 圣经启示了神的道德旨意，这并不表示，无论是在教会里或是在社会中，解释和应用神圣启示的道德标准于基督徒的生活中，不需要运用智慧。The revelation of
God's moral will in Scripture does not eliminate the need for wisdom in the
interpretation and application of divinely revealed moral norms in the
Christian life whether in the church or in civil life.
29. 基督徒的生活是出自于正确的使用恩典的管道（the means of grace）。The Christian life flows from
the right use of the means of grace.
30. 神隐藏的（命定的）旨意和启示的（道德的）旨意应有适当的区别。后者在圣经中被启示出来，是我们必须知道和遵行的。前者在发生之后才知道（ex post facto）。There is a proper distinction
between God's hidden (decretive) and revealed (moral) will. The latter has been
revealed in Holy Scripture and must be known and obeyed. The former is only
known ex post facto.
31. 对神命定的旨意并没有秘密的启示。There is no secret revelation
of God's decretive will.
32. 最好是把祷告看作是感恩最主要的部份，狭义而言，它不是恩典的管道。It is more helpful
to consider that prayer is the chief part of thankfulness than a means of grace
considered narrowly.
33. 广义而言，祷告可以被描述为恩典的管道，因为它是神所设立的敬拜的元素，是神所应许要运行的。Broadly considered,
prayer may be described as a means of grace since it is a divinely instituted
element of worship through which God has promised to operate.
34. 「神权政体」（Theonomy）不是归正神学的道德系统。Theonomy is not a Reformed
ethical system.
35. 只有圣经明白教导或暗示要遵守的，在崇拜中才能去作。Only that should be
done in worship which is explicitly taught or implicitly required by Scripture.
36. 基督徒的生活是源自于神学，没有神学就没有基督徒的生活。 The Christian life
flows from and is impossible without theology.
37. 圣灵是不能与神的话分开的，将祂们分开是一种妄想。The Spirit must
never be divorced from the Word. Any such separation is fanaticism.
38. 现代福音主义（从c.1720起）主要是受到宗教的经验和非客观启示的驱使（圣经中的启示是客观的启示），归正神学与这种现代福音主义是不同的。Inasmuch as modern
evangelicalism (from c. 1720) is driven primarily by religious experience and
not objective revelation as revealed in Scripture and confessed by the church,
the Reformed may be described as evangelical but we are not modern
evangelicals.
译按：“anxious bench”是指19世纪第二次大复兴时，芬尼（Charles Finney）所发明的一种侧重道德性劝说的布道“新方法”（new measure）。讲员会呼召罪人来到最靠近讲台前的一排座椅（称为“anxious bench”），等待讲员在讲道后和他们谈话。这是今日教会常用的布道方法，教会的建造也围绕着这个讲台的呼召（altar call）来运作。