纪念多特会议（1618-1619）COMMEMORATINGTHE SYNOD OF DORT (1618-1619)
作者: Cornelis
P. Venema 译者/校对者: 述宁/和卫
今年距离在荷兰多德雷赫特召开的多特会议已经有400周年。在当时的荷兰教会内，亚米念及其追随者就有关拣选问题的教导引发了一场持续的争议。多特会议正是为解决此争议而召开的，给改革宗教会留下了丰富的福音遗产。因此，对于那些珍惜“救恩是唯独倚靠恩典并唯独通过基督的工作”这个教导的人来说，通过纪念这场伟大会议召开400周年及其所产生的信条，即《多特信经》，是一次向神表达感恩的好机会。如今，许多福音派信徒正在重拾“恩典的教义”。从许多方面来讲，这次宗教会议的工作既完成了荷兰教会的改革，也为世界各地改革宗教会的治理和事工提供了历久弥新的遗产。
This
year of our Lord, 2018, marks the 400th anniversary of the convening of the
Synod of Dort in Dordrecht, the Netherlands. The Synod of Dort was convened in
order to settle the ongoing controversy in the Dutch churches regarding the
teaching of Arminius and his followers on the topic of election. For those who
cherish the teaching of salvation by grace alone through the work of Christ
alone, the 400th anniversary of this great Synod and the confession it
produced, the Canons of Dort, ought to be an occasion for thanksgiving for the
rich inheritance in the gospel that the Synod bequeathed to the Reformed and
Presbyterian churches. In a period of history when many evangelical believers
are rediscovering the “doctrines of grace,” it would be ironic and
disappointing were the Reformed churches to miss the opportunity to celebrate
the Synod and its achievements. In many respects, the work of this Synod
completed the Reformation of the church in the Netherlands, and provided an
enduring legacy for the conduct and ministry of the Reformed churches
throughout the world.
我撰写此文是想为纪念多特会议作出一些微薄的贡献。首先，我将总结一下关于拣选问题的辩论的历史，这段历史也直接导致了多特会议的召开。随后，我将概述一下会议在回应亚米念派错误时所确认的教义要点。由于会议还处理了一些其他问题，我也会在文章结尾时简要介绍一下该会议对遍及全世界的改革宗教会的生命和事工作出的一些不太为人所知的贡献。
My
aim in this article is to provide a small contribution to the commemoration of
the Synod of Dort. I will begin with a summary of the history of the
controversy regarding election that necessitated the convening of the Synod.
Thereafter I will provide an overview of the main points of doctrine that were
affirmed by the Synod in its response to the errors of the Arminian party.
Since the Synod also dealt with a number of additional matters, I will conclude
with an account of some of its less well-known contributions to the life and
ministry of the Reformed churches.
亚米念关于有条件的预定论教义
Arminius’ Doctrine of Conditional
Predestination
雅各布•亚米念（Jacobus Arminius）关于拣选教义的教导，引发了荷兰教会内部一场巨大的争论。亚米念是西奥多•贝扎（Theodore Beza）的学生，学习出色，而贝扎是加尔文在日内瓦的继任者。亚米念在阿姆斯特丹改革宗教会牧会时，以及随后担任莱顿大学神学教授期间，开启了这场争论。在1609年，他去世前不久，亚米念在《公共争议》（Public Disputation）和《情感宣言》（Declaration of Sentiments）这两篇文章中总结了他的拣选教义。
The
controversy regarding the doctrine of election in the Dutch churches arose as a
result of the teaching of Jacobus Arminius (1560-1609). Arminius, who was a
brilliant student of Theodore Beza, Calvin’s successor in Geneva, initiated the
controversy during his tenure as a pastor of the Reformed church in Amsterdam
and subsequently as a professor of theology at the University of Leiden.
Shortly before his death in 1609, Arminius summarized his teaching on election
in two important works, his Public Disputations and Declaration of Sentiments
[1].
在这些文字中，亚米念强烈反对改革宗无条件拣选的教义，而《比利时信条》第十六条详细论述了改革宗的这一教义。根据这一条，神是在基督里出于怜悯将救恩赐给祂所拣选的人，这救恩完全取决于神拣选的恩典性目的，而不是取决于人的善功或成就。
In
these works, Arminius expressed serious objections to the Reformed view of
unconditional election as it was set forth in Article 16 of the Belgic Confession.
According to this Article, the salvation of those whom God mercifully elects in
Christ depends entirely upon God’s gracious purpose of election, and not upon
any human merit or achievement.
我们相信，因为我们的始祖所犯下的罪，所有亚当的子孙后代都陷入灭亡和毁灭。但是神此后显明了祂的所是，即祂既慈爱，又公义：慈爱，是因着祂出于永恒、永不改变的纯粹良善的旨意，在我们的主基督耶稣里，拯救并保护了祂所拣选的人免于这种灭绝，而这与人的行为没有任何关系；公义，是因为祂让其他人落入他们已经深陷其中的堕落和灭亡。
We
believe that, all the posterity of Adam being thus fallen into perdition and
ruin by the sin of our first parents, God then did manifest Himself such as He
is; that is to say, merciful and just: merciful, since He delivers and
preserves from this perdition all whom He in His eternal and unchangeable
counsel of mere goodness has elected in Christ Jesus our Lord, without any
respect to their works; just, in leaving others in the fall and perdition
wherein they have involved themselves.
根据《比利时信条》，神子民的得救完全取决于神在耶稣基督里赐给他们不配得的怜悯。在自从亚当堕落以来的人类中，神出于“纯粹的良善”拣选了一些人得永生，并公义地将其他人留在他们的罪恶和失丧中。
According
to Belgic Confession, the salvation of God’s people rests wholly upon his
undeserved mercy toward them in Jesus Christ. From out of the fallen human race
in Adam, God has out of “mere goodness” chosen to save some unto everlasting
life and justly to leave others in their sinful and lost estate.
亚米念的主张与改革宗教会的共识相反，他所倡导的可以被最恰当称为“有条件的拣选”的教义。在《情感宣言》一文中，通过突出神永恒意旨和心意（eternal mind and will）的四个命定或特征，亚米念总结了他的教导。虽然亚米念以高度“学术”和神学的方式表述了这四项命定，但他的立场可以简单地用四点来说明：
Contrary
to the consensus of the Reformed churches, Arminius argued for what is best
described as a doctrine of “conditional election.” In his Declaration of
Sentiments, Arminius summarized his teaching by distinguishing four decrees or
features of God’s eternal mind and will. Though Arminius formulated these four
decrees in a highly “scholastic” and theological manner, his position can be
simply stated in four points:[2]
首先，神以永恒的和绝对的意愿拯救所有堕落的罪人，也因此已经命定设立祂的儿子耶稣基督作所有失丧者的中保和救主。神的第一个和基础性命定表达了祂的普遍和仁慈的意图，即祂要在基督的赎罪工作的基础上毫无例外地拯救所有堕落的罪人。
First,
God eternally and absolutely wills to save all fallen sinners, and therefore
has decreed to appoint his Son Jesus Christ as the Mediator and Savior of all
who are lost. The first and foundational decree of God expresses his universal
and gracious intention to save all fallen sinners without exception upon the
basis of Christ’s atoning work.
第二，神以永恒的和绝对的意愿接纳所有悔改并相信的堕落罪人进入恩典，而把所有仍然顽固和不信的人留在祂的震怒之下。虽然神以永恒的和绝对的意愿拯救所有人，但祂也定意只拯救那些选择相信并坚持相信的人，并且责罚那些选择留在他们的罪恶和不信中的人。
Second,
God eternally and absolutely wills to receive into favor all fallen sinners who
repent and believe, and to leave under his wrath all who remain impenitent and
unbelieving. Though God eternally and absolutely wills the salvation of all, he
also wills to save only those who choose to believe and persevere in believing,
and to damn those who choose to remain in their sin and unbelief.
第三，神以永恒的意愿指定堕落的罪人得以相信和悔改的途径。这些途径包括圣灵的工作，即圣灵用圣言和圣礼邀请堕落的罪人以相信和悔改来回应福音。堕落罪人的实际得救取决于他们是否愿意满足福音邀请的“条件”。那些不拒绝圣灵通过福音而做的工作，并以相信和悔改来回应的人，因他们自由选择这样做而得救。那些坚持抵抗圣灵通过福音作工的人，由于他们自由选择这样做，就仍然处于堕落的状态中。
Third,
God eternally wills to appoint the means by which fallen sinners are able to
come to faith and repentance. These means include the ministry of the Holy
Spirit, who uses the Word and sacraments to invite fallen sinners to respond to
the gospel in the way of faith and repentance. The actual salvation of fallen
sinners depends upon their willingness to meet the “conditions” of the gospel
invitation. Those who do not resist the work of the Spirit through the gospel,
but respond in faith and repentance, are saved in consequence of their freely
choosing to do so. Those who persist in resisting the work of the Spirit
through the gospel remain in their lost condition in consequence of their
freely choosing to do so.
第四，神预先知道一些人面对福音会相信并持守信仰，祂永恒地命定要拯救他们。而那些神预先知道会不选择相信并持守信仰的人，祂永恒地命定要使他们灭亡。一些堕落罪人被拣选并且实际得救，这取决于神对他们自由选择相信和持守信仰的预知。
And fourth, God eternally decrees to save
those particular persons whom he foreknows will believe and persevere in
believing in response to the gospel; and he eternally decrees to damn those
whom he foreknows will choose not to believe and persevere in believing. The
election and actual salvation of some fallen sinners rests upon God’s
foreknowledge of their free choice to believe and to persevere in faith.
从上文关于亚米念教导的简短总结中可看出，为什么他的观点等同于“有条件的拣选”的教义。亚米念的第四点清楚地说明了前面三点对拣选教义的影响。虽然神会绝对地和预知性地拯救所有堕落的罪人，但祂会相对地、也因此只能拯救祂预先知道会相信的那些人，并咒诅那些祂知道不会如此行的人。神拯救和诅咒“某些特定的人”的命定的基础是祂的预知，即祂知道这些人将自由和独立地选择如何回应福音的呼召。由于神的拣选命定，完全基于祂对那些能够满足被拯救的“条件”（即相信和悔改）的人的预知，亚米念的预定学说便相当于“有条件的预定论”。在这里，救赎最根本性的条件和基础在于一些人的自由选择，即选择相信并坚持相信。虽然神愿意通过作为中保的基督的事工来拯救一切人，但对选民的实际拯救和对非选民的诅咒完全取决于他们选择如何回应福音的邀请。一方面，对于所有那些顽固拒绝以信心回应福音邀请的人，神拯救所有堕落罪人的普遍性旨意和意图就会受挫，或受阻。而另一方面，神拯救选民的决定，取决于他们选择相信并选择坚持如此行，或者说这个决定是出于他们选择所带来的结果。
It is
not difficult to ascertain from this brief summary of Arminius’ teaching why
his view amounts to a doctrine of “conditional” election. Arminius’ fourth
point clearly draws out the implications of the preceding three points for the
doctrine of election. Though God wills absolutely and antecedently to save all
fallen sinners, he wills relatively and consequently to save only those
particular persons whom he foreknows would believe and to damn those whom he
foreknows would not. The basis for God’s decree to save and damn “certain
particular persons” is his foreknowledge of the way these persons freely (independently)
choose to respond to the gospel call. Since God’s decree to elect is based
solely upon his foreknowledge of those persons who would meet the “conditions”
(faith and repentance) required to be saved, Arminius’ doctrine of
predestination amounts to a doctrine of “conditional predestination.” The
ultimate condition and ground for salvation rests upon the free choice of some
to believe and to persevere in faith. Though God wills to save all through the
work of Christ as Mediator, the actual salvation of the elect and the damnation
of the non-elect depends ultimately upon what they choose to do with the gospel
offer. On the one hand, God’s universal will and intention to save all fallen
sinners is frustrated or thwarted in the case of all those who persistently
refuse to respond in faith to the invitation of the gospel. And on the other
hand, God’s decision to save the elect is dependent upon, or in consequence of,
their choice to believe and to persevere in doing so.
与“抗辩者”（Remonstrants）之后的争论
The Ensuing Controversy with the
“Remonstrants”
亚米念脱离了他同时代的改革宗人士所坚持的拣选教义的一些最基本的特征，因此，他的教导成为荷兰改革宗教会内争论的风暴中心也就不足为奇了。在十七世纪初期，荷兰教会（以及整个欧洲的其他教会）因此而争论不休，并出现了两个派别，一个支持亚米念的立场，另一个反对其立场。此外，还发生了两个重要事件，为1618年在多德雷赫特召开大公会议做了准备。
Because
Arminius departed from some of the most basic features of the doctrine of
election among his Reformed contemporaries, it is not surprising that his
teaching became the eye of a storm of controversy among the Reformed churches
in the Netherlands. During the early seventeenth century, the Dutch churches
(and others as well throughout Europe) were racked with controversy and two
parties emerged, a party favoring the position of Arminius and a party opposing
his position. Two important events also occurred, preparing the way for the
calling of an international synod in Dordrecht in 1618.
在亚米念于1609年去世后，荷兰改革宗教会中的亚米念派撰写了一份简要的陈述，以表明他们的立场。1610年1月14日，四十多位支持亚米念观点的代表聚集在高达（Gouda）。这些代表起草了一份抗辩书（Remonstrance）或请愿书，说明并捍卫他们的立场。这些人被称为“抗辩者”（Remonstrants）。他们先是抱怨自己的努力被其反对者误解，接着呼吁国家行使权力来解决争论。这份抗辩书用五篇系列文章展示了亚米念主义的立场。他们希望这一陈述能够得到民事当局的认可，由此回应控诉他们的教义与圣经和改革宗认信相冲突的说法。
After
Arminius’ death in 1609, the Arminian party in the Dutch Reformed churches
prepared a summary statement of their position. On January 14, 1610, more than
forty representatives who championed Arminius’ views gathered in Gouda. These
representatives drew up a Remonstrance or petition in which their case was set
forth and defended. After complaining that their cause had been misrepresented
by their opponents, and then appealing to the state to exercise its authority
to settle the controversy, this Remonstrance presented the Arminian position in
a series of five articles. The “Remonstrants,” as they were called, hoped that
this statement would be approved by the civil authorities, thereby answering
the charge that their doctrine was in conflict with Scripture and the Reformed
confessions.
这份抗辩书完成后不久，荷兰政府当局就安排了会议，让亚米念主义即抗辩者的代表与反亚米念派的代表展开会谈。这次会议于1611年3月10日至1611年5月20日举行，是为回应亚米念派五点教义（见后文）而作预备的一次机会。反对亚米念主义的改革宗人士的答复被称为《1611年反抗辩》（Counter Remonstrance of 1611）。
Shortly
after this Remonstrance was prepared, the States of Holland made arrangements
for a meeting between representatives of the Arminian or Remonstrant and the
anti-Arminian parties. This meeting took place from March 10, 1611, until May
20, 1611, and was the occasion for the preparation of a reply to the five
points of the Arminians. The reply of the Reformed opponents of Arminianism was
termed the Counter Remonstrance of 1611 [3].
后来的《多特信经》是一个内容更为丰富的说明，但其主要特征已经出现在这个回复中了。后来，由于荷兰的亚米念派/抗辩者与反亚米念/反抗辩派之间的辩论并没有出现任何减弱迹象，尼德兰联省共和国的联省议会召集了一个全国性宗教会议来解决该争端。这次会议于1618年在多德雷赫特举行，其明确目的是为了判断抗辩者的立场是否与神的话语以及改革宗的认信，特别是与《比利时信条》第十六条相一致。虽然这是一次荷兰改革宗的宗教会议，但与会者还有来自其他八个国家的二十六名代表。
In
this reply, the main features of the later, more expansive statement of the
Canons of Dort were anticipated. Finally, when the debate between the
Arminian/Remonstrant and anti-Arminian/Counter-Remonstrant parties showed no
signs of abating in the Netherlands, the States-General of the Republic of the
Netherlands called a national synod to settle the dispute. The express purpose
of this synod, to be held in 1618 in Dordtrecht, was to judge whether the
position of the Remonstrants was in harmony with the Word of God and the
Reformed Confessions, particularly Article 16 of the Belgic Confession. Though
officially a synod of the Reformed churches of the Netherlands, the synod had
in addition twenty-six delegates from eight foreign countries [4].
在会议召开之际，亚米念派/抗辩者普遍同意以下的主要教义：
By the time the Synod
convened, the Remonstrants were generally agreed on the following main points
of doctrine.
第一点：有条件的拣选。抗辩者追随亚米念教导，认为神在世界被造以先就选择拯救那些祂预见到会以相信回应福音呼召的人。神没有赐信心给那些祂选择拯救的人。相反，神选择那些祂预见到会借助自己的意志相信并悔改的人。因此，按着神的主权和人的功德这两个词本来的意义来理解，神的拣选不是神的主权之作，并且人不是没有功德的。
The
First Point: Conditional Election. Following Arminius, the Remonstrants taught that
God elected before the foundation of the world to save those whom he foresaw
would respond in faith to the gospel call. God does not give faith to those
whom he chooses to save. Rather, God elects those whom he foresees will believe
and repent of their own free will. Therefore, God’s election is neither
sovereign nor unmerited in the proper sense of these terms.
第二点：普遍性的赎罪。根据抗辩者的观念，虽然只有相信基督的人才会得救，但祂“为所有人和每个人而死”。基督的赎罪工作让每个人都可能得到拯救，但它没有保证任何人可以实际获得救恩。
The
Second Point: Universal Atonement. According to the Remonstrants, Christ “died
for all men and for every man,” although only those who believe in him will be
saved. The atoning work of Christ made it possible for everyone to be saved,
without actually securing the salvation of anyone.
第三点：人的败坏。在抗辩者看来，如果没有神的恩典事先通过基督的话语和圣灵的预备之工，堕落的罪人就没有任何自由来决意得到拯救。关于这点，抗辩者和《多特信经》的作者没有实质性分歧。然而，亚米念坚持认为，拣选是基于所预见的信心，且基督的赎罪工作只有通过一些人自由选择相信福音才有效果。与此一致，亚米念主义/抗辩者的立场也坚持认为，恩典临到所有通过福音被呼召进入信仰的人，而人的败坏因为恩典便有所减轻。这是神在罪人心中施行普遍的（common）恩典的工作（除赐予拯救外），这工作使他们能够悔改和相信。这种普遍恩典足以使所有的罪人能够选择合作或不配合福音向人发出的信仰和悔改的呼召。
The
Third Point: Human Depravity. In the opinion of the Remonstrants, fallen
sinners do not have the freedom to will any saving good without a prior
(prevenient) work of God’s grace through the Word and Spirit of Christ. On this
point, there was no substantial disagreement between the Remonstrants and the
authors of the Canons. However, consistent with the Arminian insistence that
election is based upon foreseen faith, and that Christ's atoning work becomes
effective only through the free choice of some to believe the gospel, the
Arminian/Remonstrant position also maintained that human depravity is mitigated
through the grace that comes to all who are called to faith through the gospel.
There is a common gracious working of God in the hearts of sinners, short of
granting salvation, which enables them to repent and believe. This common grace
is sufficient to enable all sinners to cooperate or not cooperate with the
gospel call to faith and repentance.
第四点：可抗拒的恩典。亚米念派教导的第四条说，圣灵会尽一切努力使堕落的罪人得救。但圣灵的工作可以被成功地抵挡。因为堕落的罪人能选择抵挡圣灵的工作，所以他们必须首先相信，圣灵才能更新和使人归正。与此相应，只有在那些选择不抵挡圣灵并坚持信仰道路的罪人身上，圣灵才能有效地实施基督赎罪之死的益处。所以，单单只有神的恩典无法有效地让罪人得救。神的恩典永远是能被抗拒的，不是永远不可抗拒的。
The
Fourth Point: Resistible Grace. In the fourth article the Arminian party taught
that the Holy Spirit does all that is necessary to enable fallen sinners to be
saved. But the ministry of the Spirit may always be successfully resisted.
Because fallen sinners can always choose to frustrate the work of the Spirit,
they must first believe before the Spirit regenerates and converts them.
Accordingly, the Spirit’s application of the benefits of Christ’s atoning death
is only effectual in the case of those sinners who choose not to resist the
Spirit, and persevere in the way of faith. Accordingly, God’s grace alone is
not effectual to the salvation of any sinner. God’s grace is always vincible, never invincible.
第五点：圣徒的不坚忍。亚米念派的最后一条是关于信徒是否会被圣灵保守处在恩典状态中的问题。虽然在争论的早期阶段，他们在这个问题上存在一些不确定，但是等到多特会议在1618年召开时，亚米念派已经否定了信徒可以得到保证，借着圣灵的工作他们将能够坚忍在恩典中这样的教导。
The
Fifth Point: The Non-Perseverance of the Saints. The last article of the
Arminian party was addressed to the question of whether believers are preserved
in the state of grace by the Holy Spirit. Though there was some uncertainty on
this question in the early period of the controversy, by the time the Synod of
Dort met in 1618 the Arminian party had repudiated the teaching that believers
may be assured that they will persevere in a state of grace by the work of the
Spirit.
《多特信经》的五个要点
The
Five Main Points of the Canons of Dort
在审议过程中，多特会议认为，抗辩派的五条教义与神的话语和改革宗教会的认信是相违背的。针对亚米念关于神拣选的这些教导：“所预见信心的普遍性赎罪、可抗拒或无效的恩典、从恩典失落的可能性”等，《多特信经》提出了“无条件的拣选、有限的赎罪或特定的救赎，全然的堕落、有效的恩典以及圣徒的坚忍”这些改革宗教导。在形式上，《多特信经》的结构安排是为了回答抗辩者的五个要点。在每个主要的教义上，《多特信经》首先提出圣经教导的正面陈述，然后以拒绝相应的亚米念错误为结尾。
In
the course of its deliberations, the Synod of Dort judged the five articles of
the Remonstrants to be contrary to the Word of God and the confession of the
Reformed churches. Against the Arminian teachings of divine election based on
foreseen faith, universal atonement, resistible or ineffectual grace, and the
possibility of a fall from grace, the Canons set forth the Reformed teachings
of unconditional election, definite atonement or particular redemption, radical
depravity, effectual grace, and the perseverance of the saints. In form, the
Canons were structured to answer to the five points of the Remonstrants. On
each major head of doctrine, the Canons first present a positive statement of
the Scriptural teaching, and then conclude with a rejection of the
corresponding Arminian error [5].
教义的第一要点：无条件的拣选。在教义第一个要点的开篇条目中，《多特信经》首先总结了圣经福音最重要的一些内容。其中包括“因为众人都在亚当里犯了罪，处在咒诅之下，当受永死”（第一条），和“但神差祂的独生子到世间来，神爱我们的心在此就显明了”（第二条），以及“神的忿怒临到那些不信这福音的人身上”（第四条）。在这些真理的框架内，即所有人都犯了罪并且应当灭亡，和神在爱中差遣祂的儿子拯救堕落的罪人，而这样的罪人必须相信基督才能得救，《多特信经》作者们提出了符合圣经的拣选教义所要处理的基本性问题：为什么有些人在被传福音时相信并悔改，但是其他人仍然留在他们的罪中、也在神的公义责罚之下？这个问题最根本的的答案就是，神在基督里无条件地拣选某些人得到拯救：
The
First Main Point of Doctrine: Unconditional Election. In the opening articles
of the first main point of doctrine, the Canons begin with a summary of the
most important aspects of the biblical gospel. These include the fact that “all
people have sinned in Adam and have come under the sentence of the curse and
eternal death” (Art 1), that God has manifested his love in the sending of his
only-begotten Son (Art. 2), and that God’s anger continues to rest upon those
who do not believe the gospel of Jesus Christ (Art.3). Within the framework of
these truths—all have sinned and are worthy of death, God in love sent his Son
to redeem fallen sinners, such sinners must believe in Christ to be saved—the
authors of the Canons raise the fundamental question to which the biblical
doctrine of election is addressed: why do some believe and repent at the
preaching of the gospel, but others remain in their sins and under the just
condemnation of God? The answer to this question at its deepest level is God’s
unconditional election in Christ of some persons to salvation:
一些人从神领受了信心的恩赐，而其他人却没有领受，这是出于神的永恒预旨。“这话是从创世以来显明这事的主说的。”（徒15:18） “这原是那位随己意行作万事的，照着祂旨意所预定的。”（弗1:11）按着神的定旨，祂就施恩软化选民的心，无论他们是多么的刚硬，也要使他们归信；然而，神遗弃那非选民，因他们自己的邪恶和刚硬受祂公义的审判。此处特别显明，神以祂长阔高深的恩慈与公义，同时在该被毁灭的众人中作了区分；这就是神在圣经里向我们所启示的拣选与遗弃的定旨，尽管人悖逆、不洁与不坚固歪解了神的定旨而自取毁灭，但这却给了圣洁敬虔之人带来了无以言表的安慰。（第六条）[2]
The
fact that some receive from God the gift of faith within time, and that others
do not, stems from [God’s] eternal decision. For all his works are known to God
from eternity (Acts 15:18; Eph. 1:11). In accordance with this decision he
graciously softens the hearts, however hard, of his chosen ones and inclines
them to believe, but by his just judgment he leaves in their wickedness and
hardness of heart those who have not been chosen. And in this especially is
disclosed to us his act—unfathomable, and as merciful as it is just—of
distinguishing between people equally lost. (Article
6)
因为神在拣选祂的子民中体现出的主权和恩慈的旨意是人的信心之源，所以《信经》接着断言，拣选不能建立在人的信心之上，“这拣选并不是建立在预见人里面有信心和出于信心的顺服、圣洁，或任何其他的好品行及性情上，作为得救所必须的前提、原因或条件；而是人被拣选得信心和出于信心的顺服、圣洁等”。（第九条）
Because this sovereign and gracious
purpose of God in the election of his people is the source of faith, the Canons
go on to assert that it cannot therefore be based upon faith: “This same
election took place, not on the basis of foreseen faith, of the obedience of
faith, of holiness, or of any other good quality and disposition, as though it
were based on a prerequisite cause or condition in the person to be chosen, but
rather for the purpose of faith, of the obedience of faith, of holiness, and so
on” (Art. 8).
在表述了无条件拣选的圣经教导之后，《多特信经》进一步肯定，神对特定人数的人施行拯救的这种主权性和恩典性的拣选意味着，有些罪人已经被“越过”，也被“留”在他们的罪中。
After
articulating the Scriptural teaching of unconditional election, the Canons
further affirm that this sovereign and gracious election of a particular number
of persons unto salvation means that some sinners have been “passed by” and
“left” in their sins.
圣经特别趋向于向我们表明并交托，这永恒并白白的拣选之恩乃是圣经的明证，那就是，并不是所有的人都蒙拣选，只是一部分人，而其他的人在永恒的预旨中被遗弃了；神出于祂的主权，极公义、无可指摘和不改变的美意，预定遗弃他们因任凭自己犯罪而陷入的愁苦中，不将得救的信心和归正的恩典赐予他们；而是，允许他们在祂公义的审判中偏行己路，最终，为彰显祂的公义，要永远定罪并刑罚他们，不仅是因他们不信的缘故，也是因他们的其他罪恶。这就是遗弃的旨意，这绝不使神成为罪之源头（有这想法也是亵渎的），反而是彰显了祂是威严、无可指摘、公义的审判者和复仇者。（第十五条）
Moreover,
Holy Scripture especially highlights this eternal and undeserved grace of our
election and brings it out more clearly for us, in that it further bears
witness that not all people have been chosen but that some have not been chosen
or have been passed by in God’s eternal election—those, that is, concerning
whom God, on the basis of the entirely free, most just, irreproachable, and
unchangeable good pleasure, made the following decision: to leave them in the
common misery into which, by their own fault, they have plunged themselves; not
to grant them saving faith and the grace of conversion; but finally to condemn
and eternally punish them (having been left in their own ways and under his
just judgment), not only for their unbelief but also for all their other sins,
in order to display his justice. (Art.
15)
这一条明确表述了“堕落后预定论”(infralapsarian)。没有被神拣选在基督里蒙拯救的人属于所有堕落罪人的一伙，他们“因为自己的过犯”故意陷入“共同的苦难”。在拣选一事上，神满有慈爱地、满有恩典地拣选，并在基督的事工中以及通过基督的事工，赐予他们拯救。对于可谴责之人，神选择收回祂的恩典，并最终因他们的罪恶和不信定他们的罪，由此表明祂的公义。
The
formulation of this article is expressly “infralapsarian.” Those whom God does
not elect to save in Christ belong to the company of all fallen sinners who “by
their own fault” have willfully plunged themselves into a “common misery.” In
the case of the elect, God mercifully and graciously elects to grant them
salvation in and through the work of Christ. In the case of the reprobate, God
demonstrates his justice by choosing to withhold his grace and to finally
condemn them for their sins and unbelief.
教义的第二个要点：有限的赎罪或特定的救赎。在《多特信经》总结的五点教义中，第二点讲得最为简明扼要。在第二点的开篇条目中，《多特信经》肯定罪人逃脱他们因为所犯之罪而应得的定罪和灭亡的唯一可能的途径在于，神出于恩典通过祂的怜悯赐予人一位能够代替他们满足神公义要求的救主（第二条）。在肯定了基督在十字架上的赎罪之工的必要性之后，《信经》肯定了基督满足神要求的无限价值和宝贵。基督的赎罪性牺牲是“为罪所献上的唯一且最完全的牺牲和赎价”，“并有无限的价值，足以偿还全世界的罪债”（第三条）。因此，教会必须通过基督宣扬救恩的福音，“应当向万国万民宣讲，按着神的美意，向他们传讲福音”（第五条）。教会被要求“毫无区分地”（第五条，王志勇译本）宣告，所有相信被钉十架的基督并转离他们罪恶的人都不会灭亡，反而得到永生。
The
Second Main Point of Doctrine: Definite Atonement or Particular Redemption. Of
the five points of doctrine summarized in the Canons, the second is given the
briefest treatment. In the opening articles of this second point, the Canons
affirm that the only possible way for sinful human beings to escape the
condemnation and death that their sins deserve, lies in the gracious provision
through God’s mercy of a Savior who has satisfied God’s justice on their behalf
(Art. 2). After affirming the need for Christ’s atoning work on the cross, the
Canons affirm the infinite value and worth of Christ’s satisfaction. Christ’s
atoning sacrifice “is the only and entirely complete sacrifice and satisfaction
for sins,” and “is of infinite value and worth, more than sufficient to atone
for the sins of the whole world.” Therefore, the church must proclaim the
gospel of salvation through Christ to “all nations and peoples, to whom God in
his good pleasure sends the gospel.” The church is called to proclaim
“indiscriminately” that all who believe in Christ crucified and turn from their
sins shall not perish but have eternal life.
在确定了人对基督的赎罪工作的需要，并肯定其无限的价值和充足性之后，《多特信经》的作者们提出了第二条教义的中心论点，即基督的赎罪之工是出于神的设计和意图，特别为选民所预备的：
After
establishing the need for Christ’s atoning work and affirming its infinite
value and sufficiency, the authors of the Canons set forth the central thesis
of the second point of doctrine. The atoning work of Christ was by God’s design
and intention provided for the elect in particular:
因为这是父神至高主权的计划和至恩慈的旨意及目的，好叫祂儿子最宝贵的死所带来的赐生命与得救的果效临到所有的选民，为了将称义的信心恩赐唯独赐给他们，藉此使他们必得拯救；那就是，基督在十字架上多流的宝血乃是神的旨意，祂藉此坚立新约，可以有效地从各民、各族、各国并各语言拯救那些人（并唯独那些人），就是父神从永远所拣选拯救并赐给基督的人；祂要赐给他们信心和圣灵的一切其他得救恩赐，都是祂藉着自己的死为选民所获得的；要除掉他们的一切原罪和本罪……（第八条）。
For it was the entirely free
plan and very gracious will and intention of God the Father that the enlivening
and saving effectiveness of his Son’s costly death should work itself out in
all his chosen ones, in order that he might grant justifying faith to them only
and thereby lead them without fail to salvation. In other words, it was God’s
will that Christ through the blood of the cross (by which he confirmed the new
covenant) should effectively redeem from every people, tribe, nation, and
language all those and only those who were chosen from eternity to salvation
and given to him by the Father; that he should grant them faith (which, like
the Holy Spirit’s other saving gifts, he acquired for them by his death); that
he should cleanse them by his blood from all their sins, both original and
actual …. (Art. 8).
教义的第三和第四要点：全然的堕落和有效的恩典。在教义的第三和第四要点中，《多特信经》展开了关于堕落罪人的彻底败坏和基督之灵在更新和归正中有效工作的圣经教导。
The
Third and Fourth Main Points of Doctrine: Radical Depravity and Effectual
Grace. In the Third and Fourth Main Points of Doctrine, the Canons set forth
the Scriptural teaching regarding the radical depravity of fallen sinners and
the effectual work of Christ’s Spirit in regeneration and conversion.
在这部分的前五条文字中，《多特信经》明确地描述了有关罪人的困境的立场。在第一条中，信经明确地区分了人在被神创造后的原初的美好状态与他在堕落犯罪后的罪恶状态。
The
position of the Canons on the plight of sinful man is starkly portrayed in the
first five articles of this section of the confession. In the first article, a
sharp contrast is drawn between man’s original state of integrity, as he was
created by God, and his sinful state after the fall.
人原是按着神的形像造的。他对创造主和属灵之事具有真实与得救的知识；他的心意正直，情感纯正，全人圣洁。但是，因着魔鬼的试探并以他自己的自由意志背叛了神，他便丧失了所具有的美好恩赐；并由此陷入到心地昏昧、可怕的黑暗、虚妄及判断错谬的境况中；心思意念变为邪恶、悖逆、顽梗，又在情感上败坏了。（第一条）
Man
was originally created in the image of God and was furnished in his mind with a
true and salutary knowledge of his Creator and things spiritual, in his will
and heart with righteousness, and in all his emotions with purity; indeed, the
whole man was holy. However, rebelling against God at the devil’s instigation
and by his own free will, he deprived himself of these outstanding gifts.
Rather, in their place he brought upon himself blindness, terrible darkness,
futility, and distortion of judgment in his mind; perversity, defiance, and
hardness in his heart and will; and finally impurity in all his emotions
(Article 1).
因此，所有的人都是在罪中成胎的，并本为可怒之子，不能行得救的善事，倾向于罪恶，死在罪中，成为罪的奴仆；若没有圣灵重生的恩典，他们既不能也不愿意归向神，去归正他们本性的败坏，或决定归正。（第三条）
Therefore,
all people are conceived in sin and are born children of wrath, unfit for any
saving good, inclined to evil, dead in their sins, and slaves to sin; without
the grace of the regenerating Holy Spirit they are neither willing nor able to
return to God, to reform their distorted nature, or even to dispose themselves
to such reform. (Art. 3).
《多特信经》在谈及圣灵在救赎方面的工作时，一开始就强调福音必须向万民传扬。在福音的传扬中，神“极其真诚地宣告了什么是蒙祂所悦纳的，就是那些蒙召者，要来到祂的面前。祂也真实地应许将灵魂的安息和永生，赐给一切来到祂面前并相信的人”。（第八条）
The
Canons of Dort begin their treatment of the work of the Spirit in the
application of redemption by stressing that the gospel must be published to all
the nations. In this publication of the gospel, God “seriously and most
genuinely . . . makes known in his Word what is pleasing to him: that those who
are called should come to him. Seriously he also promises rest for their souls
and eternal life to all who come to him and believe” (Article 8) [6].
这意味着，当罪人听到要求他们去相信并悔改的福音呼召，但却拒绝这呼召时，其中的责任不在于基督或福音。神通过福音的话语真诚地呼召每个人前来相信，祂应许要拯救所有凡是以信心和悔改来回应此呼召的人，并没有任何区别。因此，许多人的不信和顽固的错误完全是由于他们自己的责任。
This
means that the blame does not belong with Christ or the gospel when sinners
refuse to believe and repent when called to do so through the gospel. God
sincerely calls everyone through the Word of the gospel to believe, promising
salvation to all without distinction who answer this call through faith and
repentance. The fault for the unbelief and impenitence of many is, therefore,
entirely their own.
But
what about those who do believe and repent, who are converted, at the preaching
of the gospel? Are they to be credited for their faith and repentance, as
though these were their own accomplishment? The authors of the Canons answer
this question, first, by denying that such faith and repentance are to be
credited to the believer, and second, by affirming that they are the fruit of
the Spirit’s working through the gospel.
而那些被福音所召，顺服于呼召并归正的人，不是由于他们恰当地运用了自由意志，使他们比其他同样得了足够的恩典却没有归信的人更优越（正如狂傲的伯拉纠派所持守的异端）；乃是完全出于神，祂从永恒就在基督里拣选了属祂的百姓，及至时候满足，祂便有效地呼召他们，赏赐他们的信心和悔改，拯救他们脱离黑暗的权势，又牵领他们进入祂爱子的国度；使他们可以表达对那召他们出黑暗入奇妙光明者的赞美，并不指着自己夸口，乃指着主夸口，这是照着使徒们在多处经文所作的见证。（第十条）
The
fact that others who are called through the ministry of the gospel do come and
are brought to conversion must not be credited to man, as though one
distinguishes himself by free choice from others who are furnished with equal
or sufficient grace for faith and conversion (as the proud heresy of Pelagius
maintains). No, it must be credited to God: just as from eternity he chose his
own in Christ, so within time he effectively calls them, grants them faith and
repentance … in order that they may declare the wonderful deeds of him who
called them out of darkness into this marvelous light, and may boast not in
themselves, but in the Lord, as apostolic words frequently testify in Scripture
(Article 10).
在随后的条目中，《多特信经》作者们竭力地阐明，圣经所描述的圣灵在信徒的心里和生活中施行作为的方式。在说到圣灵如何施行作为来应用福音时，《信经》肯定神借着圣灵极大地启发信徒的心，“以至他们可以正确地认识并分辨属灵之事”（第十一条）。此外，通过“神藉着圣灵使人重生的效力”，神也“渗透到人的内心深处；祂打开并软化已经紧闭而刚硬的心，给那未受割礼的心施行割礼”。（第十一条）圣灵的这一工作包括：赐罪人以意志，（否则他们会被罪恶所俘虏），以及行善的意愿；使本来对神的事已经死去和无生命的意志，开始有生命，并能够接受福音的呼召；使本来不能和不愿意渴望正确之事的意志开始渴望正确的事情；激活本来不活跃和没有生命的意志，使之有活力，成为一棵已经变好的树，能结出好果子。在如此做的过程中，神的灵有效地使原本在属灵上已经死亡并被罪恶束缚的罪人获得能力，心甘情愿地悔改和相信神。
In
the following articles of the Canons, the authors attempt, to the extent this
is possible, to provide a biblical account of the manner of the Spirit’s
working in the heart and life of the believer. Speaking of the Spirit’s work in
applying the gospel, the Canons affirm that God by the Spirit powerfully
enlightens the mind of the believer “so that they may rightly understand and
discern the things of the Spirit of God” (Article 11). Furthermore, by “the
effective operation of the same regenerating Spirit,” God also “penetrates into
the inmost being of man, opens the closed heart, softens the hard heart, and
circumcises the heart that is uncircumcised.” This work of the Spirit includes:
giving to the sinner’s will, otherwise captivated to sin, the readiness to do
good; making the will, otherwise dead and lifeless to the things of God, begin
to live and become receptive to the gospel’s call; making the will, otherwise
unwilling because unable, begin to desire the right; and activating and
enlivening the will, otherwise inactive and lifeless, to produce the good
fruits that come from a tree that has been made good. In so doing, the Spirit
of God effectively enables the sinner, by nature spiritually dead and in bondage
to sin, to turn willingly in repentance and faith to God.
所以，凡在心中有神如此奇妙作为的人，是确实、无误、有效地重生了，也是真正相信了。于是，这被更新了的意志，不仅被神所激励和影响，而且由于这种影响的缘故而成为积极主动的。因此，人也可以说，相信与悔改是由于领受了神的恩典。（第十二条）。
As a
result, all those in whose hearts God works in this marvelous way are certainly,
unfailingly, and effectively reborn and do actually believe. And then the will,
now renewed, is not only activated and motivated by God but in being activated
by God is also itself active. For this reason, man himself, by that grace which
he has received is also rightly said to believe and to repent (Article 12).
教义的第五个要点：圣徒的坚忍。第五个要点在开篇的条目里承认，信徒不断与罪恶和试探斗争，甚至偶尔会陷入严重的罪中（比如，彼得否认主）。在圣经关于和遗留的罪持续争战的现实性观点的背景下，《多特信经》肯定了三位一体神对真信徒的恩典性保守。如果信徒不得不依靠自己的力量，他们就“也不能在恩典中坚忍到底”（第三条）。只有信实而满有怜悯的神坚固并支持他们，信徒才能够继续留在神所带来的与基督的团契状态中。福音的好消息不仅是神通过基督赐下救赎，还借着圣灵通过福音把人带入与基督的团契中。福音也应许神将保守祂的子民留存在这团契中，以此证明祂的信实和怜悯。
The
Fifth Main Point of Doctrine: The Perseverance of the Saints. The opening
articles of the Fifth Main Point acknowledge that believers continually
struggle with sin and temptation, and even fall on occasion into grievous sin
(cf. Peter’s denial). Within the setting of this biblically realistic view of
the ongoing struggle with remaining sin, the Canons affirm the Triune God’s
gracious preservation of true believers. If left to their own resources,
believers “could not remain standing in this grace” for a moment (Article 3).
Only as God, being faithful and merciful, strengthens and enables them, are
believers able to continue in that state into which God has brought them through
fellowship with Christ. The good news of the gospel is not only that God has
provided an atonement through Christ and brought us by the Spirit through the
gospel into fellowship with Christ. The gospel also promises that God will
prove faithful and merciful by preserving his people within that fellowship.
然而神有丰富的怜悯，照祂自己不变的拣选定旨，即使祂自己的百姓犯了可怕的罪，神也没有完全从他们收回圣灵；也没有允许他们继续陷入罪中，失去得儿子名分的恩典和称义的地位；也没有允许他们犯以至于死的罪，或干犯圣灵的罪；更没有任凭他们被完全弃绝而自取永远的灭亡。（第六条）
For God, who is rich in mercy, according
to his unchangeable purpose of election does not take his Holy Spirit from his
own completely, even when they fall grievously. Neither does he let them fall
down so far that they forfeit the grace of adoption and the state of
justification, or commit the sin which leads to death (the sin against the Holy
Spirit), and plunge themselves, entirely forsaken by him, into eternal ruin
(Article 6).
多特会议的前篇（Pro-Acta）和后续（Post-Acta）
The Pro-Acta and the Post-Acta of the Synod of
Dort
在本文开始的介绍中，我提到多特会议不仅只是回应了抗辩派关于拣选主题的五条观点。会议还研究了许多重要事项，持续地影响了荷兰乃至全世界的改革宗教会。会议在这一领域的工作通常被描述为“前篇”（Pro-Acta，字面意思为“之前的行动”）和“后续”（Post-Acta，字面意思为“之后的行动”）。正如该术语所表明的，“前篇”是会议在其早期讨论中所采取的行动。那时，会议已经发出对抗辩派的召见，要求他们去多德雷赫特回答会议的问询，而与会代表们正在等待他们的回应。“后续”则是大会在通过《多特信经》之后所采取的行动，也发生在外国代表于1619年5月6日获谢后各归本国之后。在这些重要的行动中，我选了以下几点加以表述（前三个是“前篇”，而其他的则是“后续”）：
In my
introduction to this article, I noted that the Synod of Dort did more than
respond to the five opinions of the Remonstrants on the topic of election. The
Synod also addressed a number of important matters that would prove to be of
abiding significance for the Reformed churches in the Netherlands and
throughout the world. The work of the Synod in this area is usually described
as the Pro-Acta (lit. “the acts before”) and the Post-Acta (lit. “the acts
after”). As these terms indicate, the Pro-Acta were the actions taken by the
Synod in its early sessions while the delegates waited for the Remonstrants to
answer the summons extended to them to come to Dordrecht and appear before the
Synod. The Post-Acta were the actions taken by the Synod after the Canons were
completed and the foreign delegates were dismissed with thanks on May 6, 1619.
Among the most important of these actions, I would note the following (the
first three are Pro-Acta, while the others are Post-Acta):
大会任命了一个翻译委员会。该委员会最终制作完成了圣经的国家译本（Statenvertaling[3]），即荷兰语版本的圣经。在荷兰教会的大部分历史中，该译本一直服务于荷兰教会，其分量相当于英语的英王钦定本。
The
Synod appointed a translation committee, which eventually produced the
Statenvertaling (“state translation”) or Dutch version of the Bible. This
translation would prove to be the Dutch equivalent of the King James Version in
English, as it served the Dutch church throughout much of its history until
recent times.
大会讨论了如何推广《海德堡教理问答》的教导。尽管大会明智地决定不采纳一项提议，即要求年轻人在结婚之前必须充分了解教理问答，但它确实向各个教会推荐了一些方法！
The
Synod discussed the question of how to promote the teaching of the Heidelberg
Catechism. Though the Synod wisely decided not to adopt a proposal that would
require young people to demonstrate an adequate knowledge of the Catechism
before they could be married, it did recommend a number of methods to the
churches!
大会讨论了生活在远东的荷兰人家庭的非信徒仆人的孩子是否应该接受洗礼的问题。大会决定要求这些儿童首先接受教理教育，并只有认信之后才能受洗。
The
Synod addressed the question whether the children of non-Christian servants
living in Dutch households in the Far East should be baptized. A decision was
made to require that such children be catechized first, and only be baptized
after they made profession of their faith.
大会注意到，在教会中流传的《比利时信条》有几个不同的版本，因此批准了一份正式文本。
The
Synod, noting that several different texts of the Belgic Confession were in
circulation among the churches, approved an official text.
大会采用了修订后的圣职人员认信盟约，直到今天仍被那些认真遵守三项联合信条（即《比利时信条》、《海德堡要理问答》和《多特信经》）的改革宗教会采用。
The
Synod adopted a revised Form of Subscription, which continues to be used to
this day by Reformed churches that take seriously their adherence to the Three
Forms of Unity (Belgic Confession, Heidelberg Catechism, Canons of Dort).
大会批准了一些教会在公共敬拜中使用的礼仪形式、圣礼的管理、教会职分的任命等。
The
Synod approved a number of liturgical forms for use in the public worship of
the churches, the administration of the sacraments, the ordination of church
officers, and the like.
大会采用了一种教会治理章程（Church Order），作为签署三项联合信条的改革宗教会治理的基础。
The
Synod adopted a Church Order that continues to serve as the basis for the
church orders of Reformed denominations that subscribe to the Three Forms of
Unity.
大会回应了泽兰省关于如何正确理解基督徒安息日的请求。在荷兰改革宗教会的整个历史中，大会对基督徒安息日提出的观点和建议对信徒的敬虔及其实践都产生了极大影响。
The
Synod responded to a request from the province of Zeeland regarding the proper
understanding of the Christian Sabbath. The points and advice of the Synod on
the Christian Sabbath would prove influential in forming the piety and practice
of the Reformed churches in the Netherlands throughout their history.
大会回应了法国改革宗神学家皮埃尔•杜•穆林（Pierre
Du Moulin）的一封信，他提议制定一个可以联合全世界所有改革宗教会的信条。大会以一致的声明回应了这一提议，认为《比利时信条》是可接受的改革宗信仰的陈述。
The
Synod responded to a letter from the French Reformed theologian, Pierre Du
Moulin, who proposed that a confession be produced that would unite all the
Reformed churches throughout the world. The Synod replied to this proposal with
a unanimous declaration that the Belgic Confession was an acceptable statement
of the Reformed faith for this purpose.
多特会议的持久遗产
The Abiding Legacy of the Synod
我对多特会议成就的总结应该能够提醒改革宗的教会和信徒，为什么我们有必要纪念多特会议的成就。在我看来，这次大会之所以值得庆祝有两个原因：
My
summary of the accomplishments of the Synod of Dort ought to remind Reformed
believers and churches why it is necessary for us to commemorate its work. In
my view, the Synod ought to be celebrated chiefly for two reasons.
一方面，多特会议所制定的信经为“神拯救罪人”这一简明的福音真理提供了一种美妙的和教牧性的辩护。神不仅让救恩成为可能，祂还在现实中拯救人，且出于祂永恒的拣选目的而拯救人。基督为属祂自己的百姓所做的赎罪之工，以及圣灵向我们施行基督工作之益处的事工，都表达了神拯救堕落人类的不可抗拒和不可改变的目的，即从堕落的人类中所有部落、语言、民族和国家中拣选出来一群人成为祂的选民。如果让堕落的罪人依靠他们自己，那么他们将因自身的罪恶继续留在神的震怒和审判之下。但神不会让堕落的人类任意而为。福音故事记录了神永不止息和不可抗拒的作为，为的是重新建立一个和基督联合的、被祂所喜悦的新人类。人没有什么行为，就连人凭信心接受福音应许的行为，都不是堕落的罪人得以救赎的原因。三位一体的神从始至终都是拯救我们的神。我们一无功劳，只有祂出于纯粹的恩典而赐给我们的。我们没有任何功劳，也没有什么是我们配得的。我们在基督里所得到的一切都是出自神纯粹的恩典和无限的怜悯。用《多特信经》的话来说，“但是，基督的新妇始终极其喜爱并坚定捍卫这教义，视为无价之宝；而那位既无计划也无力量能够胜过的神，必会引导教会继续如此行。愿尊贵、荣耀都归给圣父、圣子和圣灵三位一体的神，直到永远，阿们”（第五点的第十五条）。
First,
the Canons produced by the Synod offer a beautiful, pastoral defense of the
simple gospel truth that “God saves sinners.” God does not simply make
salvation possible. He actually saves, and he does so out of the depths of his eternal
purpose of election. The atoning work of Christ for his own, and the ministry
of the Spirit in communicating to us the benefits of Christ’s work, are an
expression of God’s invincible and unchanging purpose to save out of the fallen
human race an elect people from every tribe, tongue, people and nation. Left to
themselves, fallen sinners would remain justly under the wrath and condemnation
of God for their sins. But they are not left to themselves. The gospel story is
one that records God’s relentless and invincible work to restore to favor with
himself a new humanity in union with Christ. No human work, not even the act of
embracing the gospel promise by faith, accounts for the salvation of any fallen
sinner. The Triune God is the God of our salvation from first to last. We have
nothing but what he has granted us by sheer grace, without any merit or
deserving of our own. All that we receive in Christ is born out of God’s sheer
grace and boundless mercy. In the words of the Canons, “The bride of Christ …
has always loved this teaching very tenderly and defended it steadfastly as a
priceless treasure; and God, against whom no plan can avail and no strength can
prevail, will ensure that she will continue to do this. To this God alone,
Father, Son, and Holy Spirit, be honor and glory forever. Amen” (V/15).
另一方面，大会做出了一系列意义深远的决定，持续不断地为改革宗教会带来极大的益处。在这些决定中，圣职人员的认信盟约和教会治理章程的编写在历史中一直造福于改革宗教会。四百年后，大会给众教会的礼物将继续保守教会去见证福音真理，并以荣耀的方式来管理她的生命和事奉。
And
second, the Synod made a number of far-reaching decisions that continue to be
of great benefit to the Reformed churches. Among these decisions, the
preparation of the Form of Subscription and the writing of a Church Order have
served the well-being of the Reformed churches throughout their history. After
four hundred years, these gifts of the Synod to the churches continue to
preserve the church’s testimony to the truth of the gospel and to govern her
life and ministry in an edifying manner.
作者简介：
康纳利斯•P•维尼（Cornelis P. Venema）是印第安纳州戴尔市美国中部改革宗神学院的院长和教义研究部教授。此外，他还是戴尔市救赎主联合改革宗教会的副牧师，担任《中部美国神学杂志》（The Mid-America Journal of Theology）的联合编辑，并为《展望》（The Outlook）月刊的教义专栏撰稿。维尼本科毕业于爱荷华州多尔特学院，在1975年获得文学学士学位。之后他进入密歇根州大急流城加尔文神学院学习，并于1978年获得本科学位。在1985年，他被普林斯顿神学院授予博士学位，其博士论文为《加尔文神学中福音的双重性质》。1979年至1981年在普林斯顿大学学习之余，他被聘为该校神学系的助教。他曾在加利福尼亚州安大略市基督教改革宗教会担任牧师六年。在前往美国中部改革宗神学院任教之前，他在伊利诺伊州南荷兰市担任牧师。康纳利斯•维尼与南希结婚，他们育有四个孩子。
[2] 《多特信条/经》的中文译本有:《历代基督教信条》（香港：基督教文艺出版社）中的译本、赵中辉牧师在《教会工人培训手册》中的译本、《研读本圣经——新译本》（香港：环球圣经公会有限公司）中的译本（ 该译本取名《多特法典》）、王志勇牧师《改革宗信仰告白精选系列》（香港雅和博圣约书院·美国雅和博传道会）中的译本。本文中所采用的译本为小雅各弟兄所译，承蒙译者授权在本刊网站发布电子版，链接为：www.churchchina.org/archives/the-synod-of-dort.html。小雅各弟兄已经在中国版权保护中心登记版权，本译文版权为译者所有。特此致谢。——编者注
[3] 荷兰文，即英语的state translation。——编者注
