两国论入门
The Two Kingdoms (as Ordained
by Christ) and Our Dual Citizenship
作者：Kim
Riddlebarger 翻译：王一
想了解改革宗两国论教义的基本内容吗？这是一篇入门级的介绍。当我们思考两个国度的区别时，请先牢记以下这些前提要点：
1. 在这两个国度里，基督都是主。他以恩典之约的中保这个身份来治理基督国度（或作恩典国度，regnum gratiae），而他治理俗世国度（或作民事国度，regnum potentiae）则是以至高创造主上帝的身份。
1). Christ has established both kingdoms and
rules them according to their particular distinctives and purposes (as spelled
out above).
2. 每个基督徒都同时是这两个国度的公民，也就是说基督徒有“双重国籍”（腓3:20；罗13:1-7）。
2). The two kingdoms (as classically understood
by the Reformed) should not be confused with the secularist understanding of
the separation of church (sacred–“faith”) and state (secular–“reason”).
3. 俗世政府是在堕落后上帝在普遍恩典中设立的机构，目的是施行公义，抑制邪恶（创4:18ff；罗13:1-7）。
3). The Christian is inescapably and
simultaneously a citizen of both kingdoms.
In the civil kingdom, the Christian participates as a “Christian”
citizen and remains bound in conscience to obey God’s word.
4. 非基督徒不接受也不承认基督在俗世国度中的主权。这是基督徒与非基督徒在思维行事上不同的原因。非信徒既然不承认基督的主权，他就在上帝面前因此有罪（罗1:18-25），但这并不使得俗世国度本身无效，也不妨碍非基督徒在俗世国度里的合法地位。
4). The state is a post-fall, common grace
institution given by God for the administration of justice and to restrain evil
(Genesis 4:18 ff; Romans 13:1-7).
5. 保罗称罗马帝国的官员是上帝的仆人（罗13:4），几十年过去之后，同一个罗马帝国，使徒约翰却描绘它是兽，那条龙赐给它权柄逼迫上帝的子民（启13）。基督徒宣告“耶稣是主”，同时也是在宣告凯撒不是主。基督徒必须认识到基督的国度在俗世政权面前被视为威胁。在圣经到处都可以看出，俗世政权是龙用来抵挡基督和他的国度的最后武器。
5). Non-Christians do not accept or acknowledge
Christ's Lordship over the civil kingdom.
This is the basis for the antithesis between Christian and non-Christian
ways of thinking and doing. The failure
to acknowledge Christ's Lordship renders one guilty before God (Romans
1:18-25), but does not invalidate the civil kingdom, or the non-Christian's
place in it.
6. 从亚当被逐出伊甸园之后，上帝就定意把基督的国度（即教会）放在俗世国度之中（即世界）进展。这不但是教会宣教的基础，也是保护教会陷入乌托邦理想主义（过度实现的末世论）或逃离主义（即修道主义）。
6). From the time Adam was cast from Eden, God
has intended the kingdom of Christ (the church) to dwell and advance in the
midst of the civil kingdom (the world).
This is the foundation for the missionary endeavors of the church, as
well as a hedge against either utopianism (an over-realized eschatology) or
escapism (i.e., monasticism).
两个国度之间的区别
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基督的国度
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俗世国度
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这是一个属灵的国度，基督以他的中保职分，在恩典之约历史中的彰显中（即教会）来治理这个国度。This is a
spiritual kingdom, ruled by Christ in his mediatorial office (the kingdom of
grace), in and through the word and Spirit, as manifest in the administration
of the Covenant of Grace (the church)
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这是人类政府（国家政权），基督按照上帝对整个人类的预旨来治理全地和其中的一切受造物（权力国度）。Here we speak of
civil government (the state) as ruled by Christ according to his providential
care of the Earth and its creatures (the kingdom of power), according to
God’s divine purpose for humanity (his eternal decree)
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基督国度的宪章是“大使命”（参太28:16-20）。The charter of Christ’s kingdom is the “Great
Commission” (cf. Matthew 28:16-20)
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俗世国度的根基是“文化使命”（创1:28;9:6-7）。The charter of the civil kingdom is the “Cultural
Mandate” (Genesis 1:28)
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上帝赐给教会天国的钥匙（太16:19）。此国度通过教会惩戒向拒不悔改者和异端关闭。The church is given the keys
of the kingdom (Matthew 16:19).
Unrepentant members and heretical teachers are subject to church
discipline
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上帝赐给俗世政府刀剑（13:4）。违法犯罪者必要受到俗世法律公义的惩处。The state is given the sword
(Romans 13:4). Those who break the law are subject to civil and criminal
justice
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需要有“属灵的智慧”（林前1:13
ff; 2:14）Requires “spiritual
discernment” (1 Corinthians 1:13 ff; 2:14)
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需要有自然之光（即普遍启示，罗2:14-15）Requires the light of nature (Romans 2:14-15)
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基督国度是通过平凡的恩典管道，藉着圣经所规定的行为（即敬拜，传福音，惩戒和怜悯关怀）在地上彰显。Christ’s kingdom
is manifest on earth through the ordinary means of grace and through those
biblically commanded activities of the church (i.e., evangelism,
discipleship, and diaconal ministries)
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俗世国度在人类文化活动和治理机构中彰显。在俗世国度中，基督徒公民应当做光做盐，与他们的非信徒邻舍一同履行自己的呼召和日常工作。The civil kingdom
is manifest in all human cultural endeavors and governing institutions. In the civil kingdom, Christian citizens
seek to be salt and light as they fulfill their callings and vocations along
with non-Christians
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这里是我们属天的国籍（腓3:20-21），这国籍是通过我们在基督的教会里拥有的成员身份实现的。教会是基督徒的聚集。The focus is upon
our heavenly citizenship (Philippians 3:20)–which is realized in our
membership in Christ’s church as the assembly of Christian believers
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这里是我们国家的国籍（即我们出生的国家或我们目前所属的国家等）。在同一个国家里，既包括基督徒也包括非基督徒。Here we speak of
our national citizenship (i.e., the country of our birth). As such, this kingdom includes all people
(Christians and non-Christians alike) in our various communities
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进入此国度的方法是重生。这里侧重的是救赎恩典：上帝拯救他的百姓脱离罪的刑罚与权势。Entrance is
granted into this kingdom only by virtue of regeneration. The focus here is upon redemptive grace–God
saving his people
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进入此国度的方法是出生（或入籍）。这里侧重的是普遍恩典：上帝提供给一切受造物的恩典。Entrance into the
civil kingdom is granted by virtue of birth.
The focus here is upon common grace–God providing for his creatures
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作为基督国度的公民，我们按照圣经（特殊启示）里所启示的服在基督权下生活。As citizens of
Christ’s kingdom, we live under the authority of Christ as he commands in
Scripture (special revelation)
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在俗世国度，我们服在属地法律的权柄（根据普遍启示和自然律法）下生活。In the civil
kingdom, we live under the authority of the laws of the land (i.e., general
revelation and natural law)
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混淆两国或拒绝双重国籍
当两个国度相混时，就会出现如自由派的“社会福音”，基督徒右派和自由派左派的“美国国家宗教”，以及康士坦丁主义（基督王国）的抬头。教会不应拿起刀剑，凯撒也不应站上讲台。When
these two kingdoms are confused or conflated, we see the rise of the “social
gospel” of Protestant liberalism, American civil religion of the Christian
right and the liberal left, as well as the rise of Constantianism
(Christendom). The church must never
take up the sword and Caesar must never enter the pulpit.
而当否定基督徒的双重国籍时，就会出现禁欲主义，敬虔主义，极端和平主义和重洗派神学。When
the Christian’s dual citizenship is denied (or ignored), we see the rise of
asceticism, pietism, radical pacifism, and Anabaptism.
因此，基督徒完全可以在俗世国度里与非信徒一起工作，一同努力推动社会公益，维护社会道德和正义。但基督的国度是与教会、圣道、圣礼相连，这个国度要以律法和福音来向世界发声，而不是以政治化的行动主义（political
activism）。当然，教会应该讨论社会道德议题，但教会不应与任何党派政策关联，不应为任何政党背书。
Therefore, a Christian is free to co-operate with
non-Christians in the civil kingdom in promoting the common good, and
preserving a just and peaceful society. The
kingdom of Christ is primarily manifest in word and sacrament, and in the midst
of the church (and its officers and members), as the church exercises its
divine mandate. The church must speak to the pressing moral issues of the day
using the categories of law and gospel, and not in terms of political activism
or the heated rhetoric found in the civil kingdom. The church must address moral issues as they
are found and framed in Scripture (the preaching and catechetical function of
the church), but the church is not to engage in partisan politics, nor endorse
any political party or specific candidate.
