摘錄自《神學論綱（神學命題）》THESES THEOLOGICAE
(TheologicalPropositions)，R. Scott Clark 著/唐興譯
摘錄自《神學論綱（神學命題）》THESES THEOLOGICAE
(TheologicalPropositions)，R. Scott Clark 著/唐興譯
12. 揀選是屬於我們救恩順序的上層結構，它的本身不屬於救贖的施行。
Election is the superstructure of our ordo salutis, but not itself the application of redemption.
13. 雖然揀選和預定對歸正神學來說是重要的，但是它們並非是歸正神學充分的條件，因為也有許多神學家們都這樣教導，但卻非是屬於歸正的。
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. 揀選和預定最好是作為結論的認知（a posteriori），用來說明一個人為何會信。歸正神學並不是從揀選和預定教義為前題（a priori）所推論得出的。
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，我們不從揀選來說明救恩，我們從在基督裏的「得救的信心」來說明揀選。
Therefore, typically, we do not reason from election to our salvation, but we reason from our saving faith in Christ to our election.
(TheologicalPropositions)，R. Scott Clark 著/唐興譯
12. 揀選是屬於我們救恩順序的上層結構，它的本身不屬於救贖的施行。
Election is the superstructure of our ordo salutis, but not itself the application of redemption.
13. 雖然揀選和預定對歸正神學來說是重要的，但是它們並非是歸正神學充分的條件，因為也有許多神學家們都這樣教導，但卻非是屬於歸正的。
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. 揀選和預定最好是作為結論的認知（a posteriori），用來說明一個人為何會信。歸正神學並不是從揀選和預定教義為前題（a priori）所推論得出的。
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，我們不從揀選來說明救恩，我們從在基督裏的「得救的信心」來說明揀選。
Therefore, typically, we do not reason from election to our salvation, but we reason from our saving faith in Christ to our election.
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