这是我们的立场Here We Stand
作者：Albert Mohler
译者: Duncan Liang
马丁路德神学思想得到澄清的重大时刻，出现在一次奉命出席的会议高潮之处。路德面对殉道和遭遇处决的威胁，现身沃木斯会议，在神圣罗马帝国皇帝面前受审。当路德被人问到，他有何等权威，竟然胆敢抵挡教皇和罗马天主教会的训导当局，他著名的回答就是：
Martin
Luther’s great moment of theological clarification came at the climax of a command
performance. Facing the threat of martyrdom and execution, Luther appeared on
trial at the Diet of Worms before the Emperor of the Holy Roman Empire. Asked
on what authority he dared to defy the Pope and the magisterium of the Roman
Catholic Church, Luther famously replied:
“除非圣经的见证或明显的理由说服我（因为我不单单相信教皇或教会会议，因为很明显他们时常错误，也自相矛盾），否则我认为自己接受圣经见证的裁决，这圣经是我的基础；我的良心降服于神话语之下。因此我不能，也不愿收回我的意见，因为违背良心既不安全，也不正当。愿神帮助我。阿们。”
“Unless I am convinced by
the testimony of the Holy Scriptures or by evident reason-for I can believe
neither pope nor councils alone, as it is clear that they have erred repeatedly
and contradicted themselves–I consider myself convicted by the testimony of
Holy Scripture, which is my basis; my conscience is captive to the Word of God.
Thus
I cannot and will not recant, because acting against one’s conscience is
neither safe nor sound. God help me. Amen.”
然后他加上这句话：“这是我的立场，我别无他选。求神帮助我。”
To
those words were added: “Here I stand. I cannot do otherwise. God help me.”
沃木斯会议于1521年召开，路德辩护完毕时只说了这句话：“我讲完了。”当时的人很有理由相信，他确实已经完了。他将被逐出教会，余生活在殉道的危险当中。但现在，在路德把他著名的95条论纲钉在威登堡城堡教会大门上500年后，宗教改革的信仰依然生机勃勃。
The
Diet of Worms was held in 1521. At the conclusion of his defense, Luther simply
said, “I am finished.” There was good reason to believe that he was quite
finished. He would be excommunicated from the church and he would live with the
threat of martyrdom for the rest of his life. But now, 500 years after Luther
nailed his famous 95 Theses to the door of the castle church in Wittenberg, the
faith of the Reformation is still very much alive.
当路德别无退路，只能坚守唯独圣经的权威时，这完全澄清立场的时刻就到了。坚守圣经权威，这不会引发争议，但加上“唯独”这小小一词却改变了一切。圣经权威和唯独圣经权威之间有一道无限的鸿沟。
That
moment of exquisite clarification came when Luther had nowhere to stand but on
the authority of Scripture alone. Standing on biblical authority would not have
been controversial, but the addition of that little sola changed everything.
There is an infinite chasm between the authority of Scripture and the authority
of Scripture alone.
同样的情形，也发生在现在正式与宗教改革联系在一起的每一个唯独身上，这些唯独就是：唯独信心、唯独恩典、唯独基督、唯独圣经、唯独神的荣耀。
The
same is true of each of the Solas now formally associated with the Reformation.
Faith alone, Grace alone, Christ alone, Scripture alone, and to the Glory of
God alone.
今天，在宗教改革开始500年后，福音派基督徒庆祝我们的宗教改革信仰，这是理所当然。但庆祝还不够。
Now, 500 years after the
Reformation was begun, Evangelical Christians rightly celebrate this
anniversary of our Reformation faith. But commemoration isn’t enough.
今天的福音派基督徒并没有站在神圣罗马帝国皇帝面前受审，但我们确实站在一个日益世俗化，仇视合乎圣经的基督教信仰的世界面前受审。当代的标志，就是世俗精英分子与历史性基督教信仰疏离。在许多情形里，这种疏离以完全反对的形式出现，而且这种疏离不再局限于文化精英人士。
Today’s
evangelicals do not stand on trial before the Emperor of the Holy Roman Empire,
but we do stand on trial before a world that is increasingly secular, and
hostile to biblical Christianity. The Modern Age is marked by an alienation of
secular elites from historic Christianity. In many cases, that alienation takes
the form of outright opposition. And the alienation is no longer limited to the
cultural elites.
这种转变最明显的证据，就是在道德方面，特别是在性道德方面发生的巨大革命，这革命甚至对所有人类关系和伦理期望当中的最基本要点也作了重新定义。我们也看到空荡荡的教堂和后基督教文化兴起这可悲的见证，在欧洲大部分地区，这种情况尤为明显。
The
most visible evidence of this transformation is the vast revolution in morality
– especially sexual morality – that has redefined even the most basic of all
human relationships and ethical expectations. There is also the tragic witness
of empty churches and the emergence of a post-Christian culture, particularly
in much of Europe.
与此同时，在建制基督教信仰之内，神学改革看起来比以往越发必要。福音派基督徒在跨度更大的神学景象之内，看到的是神学自由主义的荒漠，以及教义妥协带来的残局。所谓的“主流”更正教教会，宗教改革最直接的继承机构，已经抛弃了信仰，然后它们的成员抛弃了教会。
Meanwhile,
within institutional Christianity, theological reform looks ever more
necessary. Across the larger theological landscape, evangelicals see the desert
of theological liberalism and the debris of doctrinal compromise. The so-called
“mainline” Protestant churches – the most direct institutional heirs of the
Reformation – abandoned the faith. Then their members abandoned the churches.
纵览美国大众宗教的场景，这同样令人沮丧。成功神学和一种没有基督和祂十字架的虚假福音如瘟疫一般蔓延。那声势浩大的美国异端邪说，就是实用主义，总是伴随着人的左右。
A
look across the landscape of American popular religion is equally
disheartening. Prosperity theology and a false gospel devoid of Christ and his
cross spread like an infection. The great American heresy – pragmatism – is
always close at hand.
首先，我们的立场是坚守那从前一次交付圣徒的真道。这意味着我们的信仰并非始于1517年，而是追溯到基督和众使徒的年代。我们的立场，就是基督过去教导祂的教会，并且继续通过圣经教导教会的信仰真道。这是真教会从新约圣经时期开始，直到今日，已经相信、承认、并且教导的信仰。
First,
we stand for the faith once for all delivered to the saints. This means that we
do not date our faith to 1517, but to Christ and the Apostles. We stand in that
faith that Christ taught his Church, and continues to teach through the Holy
Scriptures. This is the faith that the true church has believed, confessed, and
taught from the time of the New Testament until today.
第二，我们的立场，就是宗教改革重新确立的真道信仰。五个唯独处于这重新确立的中心地位。这五个唯独的每一个在16世纪都引发争议，到了将基督教世界分裂的地步，而这每一个唯独在今天甚至更具争议性。
Second,
we stand for the faith reaffirmed in the Reformation. The Solas are central to
this reaffirmation. Each was controversial in the sixteenth century –
controversial enough to divide Christendom – and each is even more
controversial today.
唯独信心揭露了各样谎言，就是罪人在基督成就实现的救恩上有所贡献。
Faith
alone puts the lie to every pretense of the sinner’s contribution to the
salvation achieved and accomplished by Christ.
唯独恩典提醒教会，神的怜悯是每一个罪人得救的唯一原因。
Grace
alone reminds the church that the mercy of God is the solitary explanation for
the salvation of even a single sinner.
唯独基督指向基督通过祂无罪生活这独特和充分的顺服，在十字架上替代的死，第三日靠着父从死里复活，以此成就赎罪。我们得救，是靠基督的功德，唯独祂的功德。
Christ
alone points to the atonement accomplished through the singular and sufficient
obedience of Christ in his sinless life, his substitutionary death on the
cross, and his resurrection by the Father on the third day. We are saved by the
merits of Christ, alone.
唯独圣经确立了笔之于书的神的话语具有唯独、最终的权威。正如华腓德在一个世纪之前解释的，这意味着接受“教会对圣经的教义”，包括圣经一切的完全。我们的立场，就是坚持圣经是逐字由神默示，它无缪无误，全备和具有最终权威。圣经对我们神学院的全部课程来说都处于中心地位。
Scripture
alone affirms the sole, final authority of the written Word of God. As B. B.
Warfield would explain a century ago, this means embracing the “Church Doctrine
of Scripture,” including all of its perfections. We take our stand on the
plenary verbal inspiration of the Bible, it’s infallibility, inerrancy,
sufficiency, and final authority. The Bible is central to our entire
curriculum.
唯独神的荣耀，这意味着教会不求自己的荣耀，而是唯独以神无限的荣耀大大喜乐。今天数以亿计的人在任何企图彰显自己荣耀的教会中看到的，正是马丁路德警告的那种“荣耀神学”。
To
the glory of God alone means that the church seeks no glory for itself, but
exults in the infinite glory of God alone. The very “theology of glory” that
Luther warned against is what millions of people see in any church that seeks to
display its own glory.
第三，我们的立场，就是讲道是教会的首要标志。在这一点上改教家们意见完全一致。真教会的第一个标志，就是传讲神的道。神的道没有得到正确传讲，就没有教会。事情就是如此简单。
Third, we stand on preaching
as the first mark of the church. On this the Reformers were completely agreed. The
first mark of the true church is the preaching of the Word of God. Where the
Word of God is not rightly preached, there is no church. It’s just that simple.
这意味着我们的首要责任，就是教导那些要对地方教会传讲神话语的人。这起到不可思议的澄清作用。我们无需每天早上起来，绞尽脑汁想我们应做什么，或美南浸信会神学院存在的目的是什么。虽然有如此多别的神学院在重新定义它们存在的目的，不再坚持教牧事工，我们却坚守这优先要务，即让讲道人在圣经和神学研究上扎根，使他们能成神群羊的忠心讲道人和牧师。
This
means that our first responsibility is to teach those who will preach the Word
of God to local churches. That is incredibly clarifying. We don’t have to wake
up every morning trying to remember what we are supposed to do, or why Southern
Seminary exists. While so many other seminaries are redefining their purpose
away from the pastorate, we maintain that first priority of grounding preachers
in the Bible and in theological studies in order that they will be faithful preachers
and pastors of the flock of God.
第四，我们的立场，就是坚持以认信方面的忠心作我们的标志。改教家们明白教会经过数世纪之久的讲道和教导，祷告和歌唱学到这一点，就是一次交付圣徒的真道，必须以公认信条的形式加以表达、定义和捍卫。历世历代的基督徒常常在付出沉痛代价之后，重新认识到信条和公认信条的必要性。我们必须明确我们所信和我们教导的，明确我们期望任何在美南浸信会神学院和鲍爱思学院（Boyce College）的教授要教导什么。每一位教授都必须欢喜同意，教导时必须“符合及不违背”《信仰原则摘要》（Abstract of Principles）与《浸信会信仰宣言》（the Baptist Faithand Message）。过往30年我们已经认识到这种坚持何等重要。这是我们绝不可忘记的教训。
Fourth, we stand on
confessional fidelity as our hallmark. The Reformers understood what the church
has learned through centuries of preaching and teaching, praying and singing:
The faith once delivered to the saints must be expressed and defined and
defended in confessional form. The necessity of creeds and confessions is
learned anew, often painfully, by every generation of Christians. We must
define what we believe and what we teach, and what we expect any professor at
Southern Seminary and Boyce College to teach. Every professor must gladly agree
to teach “in accordance with and not contrary to” the Abstract of Principles
and the Baptist Faith and Message. We have learned over the last three decades
just how important this commitment truly is. That is a lesson that must never
be lost.
第五，我们的立场就是坚守整全的基督教世界观。我们在鲍爱思学院和美南浸信会神学院确认改教家们也曾确认的，就是圣经呈现了一种整全的世界观。改教家们可能不认识“世界观”这一个词，不过这却是他们教导的。宗教改革要催生出政治、科学、文化方面的革命，影响人类知识和文明每一个领域的发展，而这绝非偶然。本校努力装备兴起的一代新人，掌握至关重要的世界观分析和思维技巧，这也绝非偶然。
Fifth,
we stand for the totality of the Christian worldview. At Boyce College and
Southern Seminary, we affirm what the Reformers also affirmed – that the Bible
presents a comprehensive view of the world. The Reformers would not have known
the word worldview, but they taught it nonetheless. The Reformation would give
birth to revolutions in politics, science, and culture and would influence the
development of every arena of human knowledge and civilization. This is no
accident. Nor is it accidental that this school seeks to equip a rising
generation with the most crucial skills in worldview analysis and thinking.
第六，我们的立场就是坚持大使命。大使命是让万民认识基督的命令。认识基督，就是顺服祂的命令，这意味着把福音带到地极。唯独基督提醒我们这事实，就是基督的福音是唯一拯救人的信息，我们的责任就是向万民传讲福音。现在有更多学生通过美南浸信会神学院和鲍爱思学院为完成宣教使命做预备，人数超过之前任何一代。
Sixth,
we stand on the Great Commission. This is the mandate to make Christ known
among the nations. To know Christ is to obey his commandments, and this means
taking the Gospel to the ends of the earth. Christ alone reminds us of the
truth that the gospel of Christ is the only saving message, and it is our
responsibility to preach the gospel to the nations. There are now more students
preparing for missions through Southern Seminary and Boyce College than in any
previous generation.
第七，我们的立场是坚持地方教会在神的旨意当中处于中心地位。我们极大的特权，就是服务教会，这指的是地方教会。我们达到美国高等教育中最高的神学认证标准，但我们终极的认证来自于主耶稣基督的教会，这些教会对我们和我们毕业生的信心证实了这一点。
Seventh,
we stand on the centrality of the local church in the purposes of God. Our
great privilege is to serve the church – and that means local churches. We hold
the highest academic accreditations known to higher education in America, but
our ultimate accreditation comes from the church of the Lord Jesus Christ, as
is affirmed in the confidence that those congregations place in us and in our
graduates.
第八，我们的立场，就是坚持不断改革。在基督再来之前，基督的教会仍需不断改革。但在这方面我们必须分外小心。更自由派的教会宣称接受宗教改革“不断改革”的呼声，这可能会以改革的名义，为教义修正主义和自由派神学敞开大门。但宗教改革的真教会明白，这正确的呼吁是要求教会总要按照神的话语进行改革。
Eighth,
we stand for a continuing reformation. Christ’s church will remain in need of a
continuing reformation until He comes. But here we must be very careful. More
liberal churches claim to embrace the Reformation call of Semper Reformanda –
as the church always being reformed. This can open the door to doctrinal
revisionism and liberalism in the name of reformation. The true churches of the
Reformation, however, understood that the right call was for a church always
reformed by the Word of God.
这就是我们庆祝的宗教改革，这就是我们努力和为之服务的不断改革。这是我们的立场，我们别无他选。求神帮助我们。
That is the Reformation we
celebrate, and that is the continuing reformation we seek and serve. Here, we
take our stand. We cannot do otherwise. God help us.