文/Peter Y. De Jong 译/梁曙东 校/述宁
PeterY.
De Jong, The Church’s Witness To The World , Preface ,(St.Catharines, Canada: Paideia Press, 1980).
公认信条关于罗马天主教和重洗派信仰的论述
The Confession on Romanism and Anabaptism
我们在此不会关注这本小册子包含的三十七条基督信仰条款的具体内容，这要留待后面讨论。我们目前感兴趣的，主要在于德布利尝试采取怎样的进路，来表达在他所在的年代改革宗信徒心里活着、口里承认的信仰。
Here
we will not concern ourselves with the specific contents of the thirty seven
articles of the Christian faith which this little book contained. This will be
dealt with later. Our interest now is chiefly in the approach which de Bres
took, when he attempted to express the faith which lived in the hearts and was
confessed with the lips of the Reformed believers in his age.
虽然这份公认信条按相当系统化的顺序阐述了基督信仰的重大主题，但它却不是一本基督教教理手册。并非教会相信的每件事，都在书中逐一阐述。如果有人对神学术语的完整定义感兴趣，通常在这份公认信条里是找不到的。然而它却简单、严肃和震撼性地陈述了基督教真理的总体轮廓。在这种意义上，它可谓是对一次交付给上帝百姓的真道的一份可敬的介绍。作者按逻辑顺序，论述了上帝、以及我们应当如何认识上帝的教义，然后更具体讲到三位一体上帝的生命、及上帝创造和护理的工作。然后他讨论人的堕落及其后果，由此带我们来看上帝拯救的计划。作者对主耶稣基督拯救的工作，连同这工作在信徒生命中结出的善果进行了详细的思考。这又引至对教会和圣礼的说明。信条以论述民事官员及其与基督教信仰关系的条款，以及论述最后审判的条款结束。
Although
the major themes of the Christian religion are expounded in a rather systematic
order, this is not a manual in Christian dogmatics. Not everything that the
church believed is presented in these pages. If one is interested in full
definitions of theological terms, he usually looks in vain in the Confession.
Yet the whole round of Christian truth is simply, soberly and strikingly
stated. In this sense it could serve as an admirable introduction to the faith
once for all delivered to the people of Cod. In logical order the author treats
the doctrine of Cod and how he is known to us, then more specifically the life
of the Trinity together with the works of Cod in creation and providence.
Thereupon he discusses the fall of man and its consequences, which serve to
introduce us to the divine plan of salvation. The saving work of the Lord Jesus
Christ together with its blessed fruits in the lives of believers are
considered at length. This leads to a consideration of the church and
sacraments. The Confession concludes with an article on the magistracy and its
relation to the Christian faith and an article on the final judgment.
与《高卢信条》形成对比的是，这份公认信条并没有明确论及罗马天主教的教义和崇拜，但它不时地反驳重洗派严重错谬的观点。正如我们之前指出的，因为尼德兰当时的大环境，德布利似乎刻意选择采取了这种进路。
In
contrast with the Gallican Confession nothing is said explicitly of the Romish
doctrine and worship, while from time to time the opinions of the Anabaptists
are rejected as serious errors. As we noted before, this approach seems to have
been deliberately chosen by de Bres because of the situation which prevailed in
the Netherlands.
这份公认信条没有公开谴责罗马天主教信仰，我们不应把这仅仅解释为，这是因为德布利和如此急切地接受和采用了这份公认信条的众教会害怕报复。在早些年日，有许多小册子和书籍出版，揭露罗马教会的教导与实践与圣经冲突、不能容忍。它们在福音派人士当中广泛传播。公认信条有几条间接引用了一些相关的内容。针对罗马教会以基督之名倡导的宗教敬虔与实践所基于的教义，改革宗信仰发起了强有力和持续的抗议。对包括德布利在内的改教家来说，罗马教会的这些教义正是摒弃了圣经的权威，并拒绝相信唯独靠恩典得救。
That
the Roman Catholic religion is not openly condemned should not be interpreted
solely as occasioned by fear for reprisals on the part of de Bres and the
churches which so eagerly received and adopted his Confession of Faith. In
those early years many pamphlets and books appeared, which exposed the
teachings and practices of that church which were in flagrant conflict with the
Scriptures. These were widely disseminated among the evangelicals. To some of
these pertinent, although indirect, references are made in several of the
articles. The Reformed faith was a strong and sustained protest against those
doctrines which undergirded the religious piety and practice which that church
championed in the name of Christ. To the reformers, including de Bres, these
were no less than a repudiation of the authority of the Scripture and a
rejection of salvation by grace alone.
当时宗教改革处在转型期，在尼德兰尤其如此。天主教等级制度的上层因着拒绝福音真理和压制百姓、使其落入属灵无知而被视为基督的仇敌，但早期改教家晓得在此教会之内仍有千万对福音话语如饥似渴之人。在整个国家，某些城镇和乡村全心接受了上帝话语的教义，也有些人立意拒绝纯正的宣讲。然而还有很多人根本没有、或仅有极少的机会了解路德、加尔文和其他呼吁归回圣经之人的教导。赢得这些人接受真信仰，成了传道人和已经在基督丰富恩典的宣告中找到安慰与盼望之人的目标。对他们来说，正面和清楚地阐述上帝的话语，要比对罗马天主教会错谬的迎头痛击有更强的吸引力。
At
that time the Reformation was in a period of transition especially in the
Netherlands. While the upper echelons of the hierarchy were recognized as
enemies of Christ because of their rejection of evangelical truth and
suppression of the people in spiritual ignorance, the early reformers were
aware that within that church there were still thousands hungering and
thirsting for the word of the gospel. Certain towns and villages throughout the
land had embraced the doctrine of God's word wholeheartedly. Others had
wilfully rejected the pure preaching. Many more, however, had enjoyed little if
any opportunity to become acquainted with the teachings of Luther, Calvin and
others who called men back to the Bible. To win these for the true faith was
the aim of both preachers and people who had found comfort and hope in the
proclamation of the rich grace of Christ. To them a positive and clear
exposition of God's word would make a stronger appeal than any frontal attack
on the perversions of the Roman Catholic Church.
对重洗派采用的进路则完全不同。这份公认信条透露出温柔及和好的气息，证明德布利并非反对与追随路德的人会面，而是盼望所有福音派信徒最终都能联合；而他却单单挑出重洗派，不下三次直接点名，并在其他条款中未提名地驳斥他们的若干错误。
Quite
different is the approach taken with regard to the Anabaptists. While the
Confession breathes a mild and conciliatory spirit, evidence of the fact that
de Bres was by no means averse to conferences with the followers of Luther in
the hope of an eventual union of all evangelical believers, it singles out the
Anabaptists no less than three times by name and without mentioning them
attacks several of their errors in other articles.
在我们看来，这一切很是奇怪，因我们已经习惯了认为，重洗派运动的属灵后裔都是敬虔守法之人，他们严肃的、常常是与世隔绝的生活似乎提供了强有力的见证，表明他们有在耶稣基督里的盼望。公认信条对这支改教运动的反对态度，遭到质疑，且不时有人否认其正确性。因为重洗派运动是如此大大影响了英格兰和美国教会的历史。
All
this seems strange to us, who are accustomed to thinking of the spiritual
descendants of the Anabaptist movement as a godly and law-abiding people. Their
sober and frequently secluded life seems to offer strong testimony to their
hope in Jesus Christ. Voices have been raised questioning and at times even
denying the correctness of the Confession's opposition to this reformatory
movement which has so largely influenced English and American church history.
重洗派这一名词（Anabaptism，意思是“再洗礼”，因这些人坚持给婴孩时已领受这圣礼的人重新施洗），讲的是一种开始于瑞士、最早由格列伯（Conrad Grebel）和曼慈（Felix Manz）二人带领的宗教运动。它很快在北欧和西欧，特别是在穷人和未受教之人中广泛传播。它以各种形式继续存在，直到门诺·西蒙斯（Menno Simons，1496-1561)去世，此后重洗派这名字被门诺派取而代之。
The
term Anabaptism (meaning—re-baptism, because of the insistence on baptizing
again those who had received the sacrament in infancy) denotes a religious
movement which began in Switzerland under the leadership of Conrad Grebel and
Felix Manz. Soon it spread widely throughout northern and western Europe especially
among the poor and uneducated. In various forms it continued until after the
death of Menno Simons (1496-1561), when the term Anabaptist was replaced by the
name Mennonite.
这场运动的起源曾经是被广泛研究的课题，学者们通常认同，要充分和准确追溯它的源头非常困难。一些声称重洗派是其合理的属灵祖先的浸信会护教人士，采取在中世纪教会内外与教会意见分歧的团体是重洗派的前身的立场。这些团体的一些教导被重洗派采纳并传播，这是不容否认的。但最困难的就是无法准确定义他们的主要信仰是什么。他们并不跟从一位单独的领袖，也没有采纳共同的信仰告白。一些人教导的，被其他人公开否认，还有另外的人则根本无视。所知的他们间的唯一一致之处，是地方教会中的教会的带领权被交给从未或受教非常之少的普通人。然而在所有重洗派曾经兴盛一时的地方，都是有一两位有特色的人物兴起，引起不得不有的关注，并且往往不仅给民事长官、也给无论罗马天主教还是福音派的教会带来混乱。他们的确是信仰群体，并且用当时的神学语言阐述了他们的信仰。但不能忽视的是，他们的许多理想和计划都根植于影响他们生命之社会、经济和政治形势。
The
orgins of this movement have been the subject of much intensive study, and
scholars are usually agreed that these are exceedingly difficult to trace
adequately and accurately. Some Baptist apologists, who claim the Anabaptists
as their legitimate spiritual forebears, take the position that many of the
dissenting groups found within and outside of the medieval church were their
antecedents. That several of the teachings of these groups were taken over and
vigorously propagated by the Anabaptists cannot be denied. But it is most
difficult to define precisely what their chief tenets were. They followed no
single leader and adopted no common confession of faith. What some taught was
openly denied or ignored by others. In the local congregations, the only unity
which they knew, guidance was in the hands of simple folk who had little if any
education. Yet in every land where they flourished for a season, one or two
colorful figures arose to compel attention and often to create confusion not
only for the civil magistrates but also for the churches, both Roman Catholic
and evangelical. Theirs was indeed a religious group, and they stated their
convictions in the theological language of that day. But it must not be
overlooked that many of their ideals and programs stemmed from the social,
economic and political situations which colored their lives.
这场运动在格列伯和曼慈两人的带领下，从一开始就持一种教会和国家根本分离的立场。这两方若有任何联系与合作，在他们看来都是否认基督和新约圣经的教导。他们论证说，教会是可见的重生之人的群体。洗礼作为内在重生和归信的外在记号，只能向生命有属灵改变的可靠证据的成人施行。在运动早期，他们反对所有暴力，强调服兵役是犯罪，而向卷入战争的国家交税是违背基督信仰。他们的特征是极端按字面意思理解圣经。由于他们强调内在信仰，许多人通过异象和新的启示寻求特别引导。只有得到圣灵特别的光照，信徒才能理解经文属灵的意思，否则圣经被看作仍然是死的字句。慈运理（Zwingli）一开始就意识到这样的基本立场会驱使重洗派走到什么地步，也毫不犹豫用严厉的话警告他们。对他来说，这些人严重威胁着教会和国家的一切秩序和常态。
From
its inception under the guidance of Grebel and Manz the movement championed the
position of a radical separation of church and state. Any affiliation and
cooperation between the two was to them a denial of the teachings of Christ and
the New Testament. The church, so they argued, was the company of the visibly
regenerate. Baptism as the outward sign of inward regeneration and conversion
might be administered only to adults who gave credible evidence of a spiritual
change in their lives. In these early years they were opposed to all violence,
insisting that military service was sinful and payment of taxes to a state
engaged in warfare a violation of the Christian faith. They were characterized
by an extreme Biblical literalism. Because of their emphasis on inward
religion, many looked for special guidance through visions and new revelations.
Apart from a special illumination by the Holy Spirit, which alone enabled the
believers to comprehend the spiritual meaning of the Scriptures, the Bible
remained and was appraised as a dead letter. Zwingli sensed at an early date to
what lengths their basic positions would drive the Anabaptists and did not
hesitate to warn against them in strong language. To him they were a serious
threat to all order and decency in both church and state.
路德宗人士和重洗派的第一次公开冲突，始于慈味考的先知们（Zwickau prophets）来到威登堡的时候。当时路德被关在瓦特堡（Wartburg）的城堡里。这些人控告路德宗人士并非全心全意地改革，并预言说，在五到七年内现今的世界就要终结，那时所有不义的人都要被杀，只有接受真信仰、已经重洗的人才能得救。
The
first open conflict between the Lutherans and the Anabaptists occurred when the
Zwickau prophets came to Wittenberg. In those days Luther was being held in the
castle at Wartburg. These men accused the Lutherans of a half-hearted
reformation and prophesied that within five to seven years the present world
would end. Then all the unrighteous would be slain and only those who professed
the true faith and had been rebaptized would be saved.
闵采尔（Thomas Munzer）注意了这些人的话。不久后他就成为在德语地区突出的重洗派领袖。他相信，要明白上帝的话，人需要一种特别的内在的声音。如此受教的，不管是什么，都要比教会以及教会神学家的所有教导都更有价值。因此他宣称，他特别的任务，就是按使徒时代的榜样，引入上帝的国度。因此他强烈主张社会地位平等和凡物公用，如果不能和平地带来新世界，信徒将不得不使用暴力——上帝的一个选民能扼杀一千个仇敌，两人能杀死一万！在农民战争期间（1525年），他在带领他那些纪律混乱的跟从者战斗时在战场上被杀死。
To these
men Thomas Munzer gave heed. Soon he became the outstanding Anabaptist leader
in German lands. He believed that a special inner voice was required to
understand God's word. Whatever was so taught had more value than all the
teachings of the church. and her theologians. His special assignment, so he
claimed, was to usher in the kingdom of God after the example of apostolic
times. Thus he argued vehemently for equality of social status and community of
goods. If the new realm could not be brought in peacefully, then the believers
would be compelled to use force. One of God's elect could strangle a thousand
foes; two could slay ten thousand! During the Peasants' War (1525) he was
killed in battle as he led his disorderly followers.
许多这样的难题也在苏黎世出现，慈运理就致力于反对重洗派的极端立场。他们主张教会和国家完全分离，教会只能由重生之人组成，婴孩洗礼被看作魔鬼欺骗教会的设置。许多人公然否认预定论，倡导伯拉纠主义关于人的自由意志的观念。当慈运理不能劝服重洗派人士认识到自己错误，苏黎世的官员就变得警觉起来。不久官员判决淹死那些持守重洗派观念的人。这就开始了他们的殉难故事，宗教改革历史上最为悲剧性的篇章之一，路德宗、加尔文主义者以及罗马天主教人士都必须要为此认罪。
Many
of these difficulties arose in Zurich, where Zwingli opposed the outstanding
positions of the Anabaptists. They wanted complete separation of church and
state, a church composed only of the regenerate, and a recognition that infant
baptism was a device by which the devil deceived the church. Many openly denied
predestination and championed Pelagian notions concerning the free will of man.
The officials at Zurich became alarmed, when Zwingli was unable to persuade the
Anabaptists of their errors. Soon they made drowning the penalty for all who
held Anabaptistic notions. Here begins the story of their martyrdom, one of the
most tragic chapters in the history of the Reformation to which Lutherans and
Calvinists as well as Roman Catholics must plead guilty.
但如果把重洗派争论简化为仅仅是教义之争，那就显出对那时代形势的整体无知。若真是教义之争，这些人就不会被如此激烈和报复性地驱逐出境。像胡伯迈尔（Hubmaier）和汉斯·登克（Hans Denck）这样一些人确实拒绝曼慈的革命观念。但若干年中他们的影响力完全被革命的派别盖过。革命派可能比其他任何人都更使宗教改革染上恶名。
To
reduce the Anabaptist controvery merely to doctrinal differences, however, is
to betray gross ignorance of the situation which obtained in those days. Had
this been the case, these folk would not have been harried out of the land with
such vehemence and vengeance. Some like Hubmaier and Hans Denck indeed rejected
the revolutionary ideas of Manz. But for several years their influence was
completely overshadowed by that of the revolutionary wing. It was this party
which possibly more than anything else brought the Reformation into disrepute.
最早公开宣扬说必须使用暴力建立上帝国度的人之一是赫德（Hans Hut）。魏德曼（Jacob Wiedemann）教导说，凡物公用是基本的圣经教义，因此必须成为各处基督徒的准则。霍夫曼（Melchior Hoffmann）用极其耸人听闻的语言预言基督马上就要再来，结果许多跟从他的人放弃了他们的日常工作，在一种癫狂的信仰状态当中盼望新的属天秩序降临，终结他们一切的苦难。
One
of the first to proclaim openly that God's kingdom must be established by the
use of brute force was Hans Hut. Jacob Wiedemann taught that community of goods
was a basic Biblical doctrine and must therefore serve as a rule for Christian
believers everywhere. Melchior Hoffmann foretold the imminent return of Christ
in such lurid terms, that many of his followers forsook their daily occupations
and lived in a state of religious ecstasy looking for the coming of the new and
heavenly order which would end all their sufferings.
在这背景之下，我们能更好地理解发生在蒙斯特的黑暗故事，这是重洗派历史上最可怕丑陋的一章。哈勒姆（Haarlem）的马修松（John Matthyszoon）和莱顿（Leiden）的约翰·克松（John Beukelszoon），这两人都是尼德兰人，他们要为此事负责。他们特别受到霍夫曼教导的鼓动，敦促跟从者与他们一起去到威斯特伐利亚（Westphalia）的蒙斯特这座城市。他们认为，在这里，锡安要在完全的荣耀中显现在地上。这两位领袖故意破坏市议会的合法权威和权力，好使他们可以代表上帝的圣徒施行统治。不久这城就被周边城市和省份的军队包围。马修松在一种先知般的疯狂状态下跑出城去，攻击敌人，因此丧掉了性命。这时城内所有的约束都如烟吹散。莱顿的约翰获得了权力。人常常把他描绘为一位勇敢、极有口才和英俊的人。他可能是这样，但他仍是一个恶棍，甚至在来到蒙斯特之前，他就犯了多妻淫乱之罪。在他坚持之下，蒙斯特全城，无论是否认同重洗派的立场，都要按照旧约圣经的模式生活。在此我们再次留意到，这群人中的一些人，可能因为未正式受教，当然更是因为他们拒绝承认圣灵在历代教会当中的引导之工，就随意解释上帝的话语。约翰任命了十二位长老，在他手下治理。之前所有婚姻都被废除。一夫多妻制被公开引入。除了与曾作修女的、马修松之妻蒂华纳（Divara）结婚，约翰最终容许自己有特权享有十六位妻子。这新耶路撒冷的王就是莱顿的约翰他本人。几个月之后，他差遣二十八位他最热心和有抱负的门徒出去，作为使徒使万民归正，结果这些人在形势所迫中全数逃走，把一百二十四位妻子和数不尽的子孙留在身后。
Against
this background we can better understand the dark story of Munster, the most
horrible and hideous chapter in Anabaptist history. For this John Matthyszoon
of Haarlem and John Beukelszoon of Leiden, both Netherlanders, were
responsible. Inspired especially by the teachings of Hoffman, they encouraged
their followers to come with them to the city of Munster in Westphalia. Here
Zion was to appear in full glory upon earth. The two leaders deliberately
undermined the legal authority and power of the town council, in order that
they might seize the government on behalf of the saints of Cod. Soon the town
was besieged by the forces of surrounding cities and provinces. Matthyszoon
lost his life when in prophetic frenzy he ran out of the town to attack the
enemy. Now all restraint within the city was thrown to the winds. John of
Leiden assumed power. Often he is depicted as courageous, eloquent and
handsome. True as this may possibly be, he was a rascal nonetheless, being
guilty of polygamy even before he came to Munster. Upon his insistence the
whole city of Munster, whether agreeing to the positions of the Anabaptists or
not, was to conform to the pattern of the Old Testament. Here we notice again
how some of these people, possibly because of their lack of formal education
and surely because of their refusal to recognize the guidance of the Holy Spirit
within the church of all ages, could play fast and loose with the word of Cod.
Twelve elders were appointed by John to rule under him. All previous marriages
were annulled. Polygamy was publicly introduced. John eventually allowed
himself the privilege of sixteen wives in addition to the radiant Divara,
previously a nun who had been married to John Matthyszoon. The king of this new
Jerusalem was John of Leiden himself. A few months later he sent out
twenty-eight of his most ardent and ambitious disciples as apostles who were to
convert the nations, these men compelled by circumstances to leave behind their
one hundred and twenty four wives and numerous progeny.
蒙斯特发生这些事之前和过程中，为实现自己目的而鼓吹革命的重洗派人士，通过讲道把尼德兰中尤其较贫穷和未曾受教的人煽动起来。在几座城镇，男男女女赤身露体在大街上奔跑，宣告这世界因其罪恶有祸了。其他人敦促杀死所有的修道士和神父，说他们是启示录预言的那大淫妇的仆人。一些人甚至倡导废除所有民事官员和政府。
Before
and during these happenings at Munster, the preaching of these Anabaptists who
championed revolutionary means to gain their ends stirred up especially the
poorer and uneducated in the Netherlands. In several of the towns men and women
ran naked through the streets proclaiming woe to the world on account of its
sins. Others urged the slaying of all monks and priests as servants of the
great whore foretold in the book of Revelation. Some even dared to advocate the
abolition of all civil authorities and governments.
在这混乱中，许多重洗派人士抵制了诱惑，没有离开温柔和平的行事之道。但动乱如此严重，以至于民事长官不得不把全部有重洗派倾向的人都看作是有害人群。即使在蒙斯特城溃败、1536年动乱告终之后，像约翰·范巴腾堡（John van Batenburg）和大卫·犹利斯（David Joris）这样的人还奉基督教信仰之名口出狂言。前者坚持说他就是先知以利亚，后者说他是所应许的弥赛亚。两人都捍卫一夫多妻制，论证说婚姻的誓言对重生的人而言并无约束力，毕竟恩典已经终结了自然和自然律对人生活提出的一切要求。
Amid
this confusion many Anabaptists refused to be wooed from the ways of gentleness
and peace. But so great were the disturbances that the magistrates were
constrained to regard all those who had Anabaptist leanings as a pestilential
crowd. Even after the debacle of Munster, which finally ended in 1536, such men
as John van Batenburg and David Joris made outrageous claims in the name of the
Christian religion. The former insisted that he was the prophet Elijah and the
latter that he was the promised Messiah. Both defended polygamy and argued that
marriage vows were not binding on the regenerate. Grace, after all, put an end
to all the claims of nature and natural law on man's life.
尽管我们永远都信任那些更清醒的重洗派人士否认这些革命党人可以正当地归属于他们的群体，但极端派别的许多过分做法，完全是从他们这群人的教导得出的必然结论。他们强调内在引导和新的启示更胜一筹，这为反叛分子错谬的宣告铺平道路。这些叛党不仅在理论上，还在实际生活当中，根据他们个人的看见、为了自我的私欲利用圣经上帝的话语。他们在自然本性和恩典之间作出根本区分，这就朝着取消婚姻关系、引入他们许多人犯下的多妻的罪恶迈出了第一步。关于基督马上再来的异象，挑动那些属灵状况不太好、本性也较不敏感的人，为使用暴力带来基督的国度而辩护。整个政教关系的问题是特别困扰更正教人士的难题，他们继承了有一千多年之久的传统，在这传统中构建的政教关系并无法经受得起圣经的检验。但许多人发现无法摈弃这传统的大部分内容，因此他们自己的观念就变得多变和含糊。但他们异口同声谴责重洗派人士提出的解决方案，感受到当中有蕴含的革命种子是违背上帝的话语的。在蒙斯特悲剧这件事上，他们确定地感到得到了无可辩驳的证据，表明错误的原则衍生出的实践对所有秩序和规范（decency）都是致命的。尽管我们强烈谴责这些受误导之人遭到的可怕逼迫，为我们的先辈也让如此多较为温和的重洗派人士承受苦难深感难过，但我们能理解和认同德布利在他著作和公认信条当中，为了反对重洗派的错误而发出的警告。几乎毫无例外，路德宗和改革宗教会的领袖在重洗派中看到，这异端极为危险地、狡猾地歪曲了上帝的道。
Although
it is to the everlasting credit of the saner Anabaptists that they disclaimed
these revolutionaries as belonging properly to their company, many of the
excesses of the radical wing were simply the legitimate conclusions of the
teachings of this group. Their insistence on the superiority of inner guidance
and new revelations paved the way for the extravagant claims of the rebels who
not only in theory but also in practice used the written word of God according
to their personal insights and for their private profit. The radical
distinction between nature and grace was the first step on the road to the
dissolution of the marriage tie and the introduction of polygamy of which many
made themselves guilty. Visions concerning the imminent return of Christ
challenged men of less spiritual and sensitive natures to justify the use of
violence to bring in Christ's kingdom. The whole matter of church-state
relations was a peculiarly vexing problem for Protestants. They were heirs of a
tradition of more than a thousand years in which these relations had been
conceived of in a manner which could not pass the test of Holy Scripture. With
much of this tradition many found it impossible to break, so that their own
conceptions were fluid and ill-defined. But with one accord they denounced the
solution proposed by the Anabaptists, sensing that it contained the seeds of
revolution which was contrary to God's word. In the tragedy of Munster they
felt certain that they possessed irrefutable evidence that false principles
produced a practice which is fatal to all order and decency. Much as we deplore
the awful persecution to which these misguided souls were subjected and deeply
as we sorrow that our forefathers also added to the sufferings of so many of
the gentler Anabaptists, we can understand and justify the warnings which Guido
de Bres sounds in his writings and Confession against their errors. Almost
without exception the leaders of the Lutheran and Reformed churches recognized
in the Anabaptist heresy a most dangerous and subtle perversion of the word of
God.
众教会正式采纳了公认信条
The Official Adoption of the Confession by the
Churches
1561年的法文版印行之后，紧接着第二年就有了荷兰文译本。这是意料中事，因为那时的尼德兰人讲双语。讲法文和讲荷兰文的教会都采纳了德布利写的公认信条，将其作为对他们信仰的正式阐述。
The
French edition of 1561 was speedily followed by a translation into the Dutch
language the next year. This was to be expected, since the Netherlands in those
days was bilingual. Both the French and the Dutch churches adopted de Bres'
Confession of Faith as the official statement of what they believed.
虽然因逼迫而不得不各自秘密聚会，众教会却马上共同认可了这份文件，因它如此准确说出了教会的心声。前面已提到过，在1561年结束以前，这信条被称为《安特卫普公认信条》。两年之后，许多改革宗教会在阿尔芒蒂耶尔（Armentieres）召开预备会议，作出裁决：所有长老和执事都应签署“我们采纳的这份公认信条”。1566年安特卫普召开的教会会议，按差不多同样的方式讲到“这国家众教会的公认信条”。这次会议决定，每一次教会会议都应以诵读这份公认信条开始，既表明他们在真道上合一，也为要探寻能否对其措辞有所改善。后来人们确实对信条作了轻微的编辑，但德布利执笔的内容依旧不变。这些教会一再地见证，他们接受这些信条作为圣经教导的忠实可靠的陈述。众教会完全认识到，这份文件一经采纳，要进行修改，就是一件很严重的事情。他们明白这可能会危及他们的合一。因此，当安特卫普教会会议（1566年）修改几处文字，他们就希望这些修订可以得到日内瓦弟兄们认可。没有哪家教会，甚至一些教会，可以稍微独自进行修订。这份公认信条是他们共有的财产，只有获得共识后才能修改。
Although
persecution compelled the churches to assemble themselves only in secret, they
immediately endorsed this document which gave such accurate utterance to what
lived in their minds and hearts. It has already been noted that before the end
of 1561 these articles were referred to as the "Confession of
Antwerp." Two years later a number of Reformed congregations gathered
together in 5 preparatory session at Armentieres and ruled that "the
confession of faith, which is adopted by us" should be signed by all
elders and deacons. The synod held in Antwerp in 1566 spoke in much the same
vein of "the confession of faith of the churches in this country." It
was there decided that the sessions of every synod should be opened with a
reading of the Confession both to signify their unity in the true faith and to
inquire whether or not its language could be improved. Slight redactions were
indeed made, but the substance of what de Bres had penned remained unchanged.
Repeatedly these churches testified that they accepted these articles as a true
and faithful representation of the teachings of Holy Writ. The churches were
fully cognizant of the seriousness of introducing changes into what had once
been adopted. They were aware that this might endanger their unity. Thus when
the synod of Antwerp (1566) altered the reading at some points, the brethren
sought approval of these emendations from the brethren at Geneva. No
congregation or even group of congregations was to undertake a revision lightly
or singlehandedly. The confession was their common property and might be
changed only by common consent.
讲荷兰语的教会第一次出席是在维泽尔（Wezel）修道院召开的会议（1568年）。这一次教会会议作出决议，在改革宗教会中任何牧师接受按立之前，都要公开表达认同这份公认信条。埃姆登（Emden）教会会议（1571年）上，所有与会代表都必须在这份公认信条抄本上签名。
The
Dutch-speaking churches seem to have been represented for the first time at the
convent of Wezel (1568). This synodical gathering ruled that before any
minister might be installed in the Reformed churches, he was to express public
agreement with the Confession. The synod of Emden (1571) made obligatory upon
all the delegates the affixing of their signatures to a copy of these articles
of faith.
战乱和逼迫造成了公认信条第一版大量被毁。它需要经常重印，通常是在极为艰苦的情况下重印，这就造成了文字上的许多改动。多特（Dordt）召开的省级宗教会议（1574年），认为有需要印行一份正式版本，与安特卫普会议（1566年）认可的修改和谐一致。但因为这份文件属于所有教会，人们就决定，这要等到荷兰所有的改革宗教会召开教会全体大会时再进行。但它确实作出决议，所有牧师、长老和执事都要公开认同这份公认信条。1583年，讲荷兰文的教会在海牙举行的省级教会大会上，采纳了这份公认信条的一个正式版本。它由代尔夫特（Delft）教会的牧师哥尼流森（Arent Cornelissen）预备，在这个版本里，每一条款都加上了标题，后来多特全国大会（1618-1619年）撤销了这些标题。信条本来也包含有参考经文，但是当最后定稿被正式采纳时，参考经文未获保留。这份文件也被公开呈递给政府，因为大会意识到“基督教的改革”正被各教派包括罗马天主教的捍卫者极力抵挡。在荷兰共和国建国早期，拉丁学校的学生都要背诵比利时信条和海德堡教理问答，并且是同时以拉丁文和希腊文背诵。
War
and persecution took severe toll of the original editions of the Confession.
Frequently it was reprinted and usually under adverse conditions. In this way
many changes in reading were introduced. The provincial synod of Dordt (1574)
recognized the need for an official edition in harmony with the revisions
endorsed by the Antwerp synod (1566). But since this document belonged to all
the churches, it determined to wait until a general synod of all Reformed
congregations in the Netherlands could be assembled. It did rule that all
ministers, elders and deacons were to subscribe publicly to this Confession. In
1583 the Dutch-speaking churches adopted an official version of these articles
at the provincial synod of the Hague. This was prepared by Arent Cornelissen,
minister of the church at Delft. In this edition captions appeared above every
article, which were later removed by the national synod of Dordt (1618-19).
Scriptural references were also incorporated, but these were not retained when
the Confession was officially adopted in final form. The document was publicly
presented to the government, since the synod was convinced that the
"Christian reformation" was being greatly hindered by various sects
as well as by defenders of the Roman Catholic church. In the early days of the
Dutch republic both this Confession and the Heidelberg Catechism were committed to memory in Latin and in Greek
by the pupils of the Latin schools.
当阿民念主义者（抗辩派）的意见开始渗透进改革宗教会，公认信条的立场受到严重威胁。那些不再认同教会正式采纳的教义的人，基于这份公认信条的不同版本，论证说无人能判断所有人都应保证认信的信念到底是什么。这些不同的版本带来一个无法否认的难题。许多发行这份公认信条各版本的出版商犯了工作马虎的错误。他们引用信条的条款，却并未注意安特卫普大会（1566年）通过的改变。多特总会（1618-1619年）决定终止这种不确定的局面，下令用荷兰文、法文和拉丁文发行它的准确版本。前两种版本在大会休会前完成，被会议正式采纳。拉丁文版本由赫米乌斯（Festus Hommius）预备，因完成得太迟，不能在会议上得到正式批准。虽然做出了修正和改变，但《比利时信条》的实质内容，和出自古伊多·德布利笔下的内容是一样的。这次大会也预备并采纳了信仰准则，所有改革宗教会的牧师都有义务签署。会议还为神学教授、学校的教师和探访病人者制订了一份类似的标准文件，不过对长老和执事的还没有。
When
Arminian (Remonstrant) opinions began to filter into the Reformed churches, the
position of the Confession was seriously threatened. Those who no longer agreed
with the doctrines officially adopted by the churches argued on the basis of
variant readings that no one was in a position to judge what really were the
convictions to which all were supposed to be pledged. That these different
readings posed a problem cannot be denied. Many of the printers who issued
editions of the Confession were guilty of slovenly work. Often the articles
were quoted without regard to the changes approved by the synod of Antwerp
(1566). To this uncertainty the great synod of Dordt (1618-19) determined to
make an end by ordering authentic texts in the Dutch, French and Latin
languages. The first two were completed before the synod adjourned. These were
officially adopted. The Latin version, prepared by Festus Hommius, appeared too
late for official endorsement. Although some corrections and changes were made,
the substance of the Belgic Confession remained as it had flowed from the pen
of Guido de Bres. This synod also prepared and adopted a Formula of
Subscription, the signing of which was made obligatory for all ministers in the
Reformed churches. A similar Formula was drawn up for theological professors,
teachers in the schools and visitors of the sick, but none for elders and
deacons.
在度过荷兰改革宗教会的黄金岁月之后，这份公认信条不再被使用，在一些地方，它甚至遭遇恶名。唯理派和敬虔派以各自的方式破坏众教会曾经满有活力的信仰。在许多教会，纯正的福音遭扭曲，面目全非。十九世纪最早期的年月里，荷兰教会的灵性处于最低潮。国王强迫教会采用与他们数代人生活的秩序相反的新的教会治理体系。教会被迫与国家相捆绑。那些年间，人发声呼吁改革。教会领袖在国家的支持之下执行教会纪律惩治，这导致自由改革宗教会的形成，纯正的福音宣讲再次被人听到。举国上下，教会呼吁人重新按照上帝的话语服事祂。教会脱离政府干预的第一次运动，始于1834年；而第二次运动，带动了这国家数以千计受过良好教育的领袖们，是始于1886年。人们再次认真关注符合改革宗教会认信标准的纯正教义，其中包括历史最为悠久的《比利时信条》。这些运动的影响遍及全世界范围接受荷兰改革宗传统的教会。今天，这份教义陈述仍然被正式看作各大洲改革宗教会保持合一的重要方式。
After
the golden age of the Dutch Reformed churches the Confession. of Faith fell
into disuse and in some quarters into disrepute. Rationalism and Pietism each
in its own way undermined the vigorous faith by which the churches had once
lived. In many congregations the pure gospel was perverted beyond recognition.
During the earliest years of the nineteenth century spiritual life in the
Netherlands was at its lowest ebb. The king compelled upon the congregations a
new system of church government contrary to the order by which they had lived
for generations. Now the church was shackled to the state. In those years
voices were heard calling for reform. The disciplinary action enforced by
ecclesiastical authorities under the aegis of the state led to the organization
of free Reformed congregations wherein the pure preaching of the gospel was
once more heard. Throughout the land people were called back to serve God
according to his word. The first movement for churches free from government
interference dates from 1834; a second, which carried along with it thousands
of highly educated leaders in the land, from 1886. Strict attention was once
more given to sound doctrine according to the confessional standards of the
Reformed churches, of which the Belgic Confession is the oldest. These
movements had repercussions throughout the world wherever Reformed churches with
roots in the Netherlands had been established. Today this statement of doctrine
is officially recognized as one of the forms of unity by Reformed churches in
every continent.
公认信条的价值
The Value of the Confession
通过以上的综览我们可以清楚看到，包括比利时信条在内的任何教义陈述，如果说它有无意义和有何意义，可以说它在教会当中发挥着非常独特的功能。
From
the survey it becomes apparent that any creedal statement including the
Confession, if it is to mean anything at all, has a very distinct function in
the churches.
这些信仰条款的首要功能是被用来更仔细和清晰地教导教会内的信徒，学习上帝在基督里的恩典的信息。这是德布利的原意。这样的目的在圣经中有充足的根据：圣经不断鼓励我们“要在我们主救主耶稣基督的恩典和知识上有长进”（彼后3:18）。
Primarily
these articles of faith are an instrument by which believers within the church
may be more carefully and clearly instructed in the message of God's grace in
Christ. This was the original intent of de Bres. For such a purpose there is
ample warrant in Scripture, which does not cease to encourage us to "grow
in the grace and knowledge of our Lord and Savior Jesus Christ." (II Pet.
3:18)
它也可以起护教或向世界，包括向着民事当局作见证的作用。教会认真看待上帝要她承认在上掌权者的呼召。他们被赋予上帝之下的权柄，维持所在国家的秩序与和平。为此目的，他们应了解他们治理之下人民的宗教信仰和倾向。教会向他们呈现公认信条，盼望可以驱除对基督徒的一切无端和邪恶控告。不仅如此，这样的见证让世人得知她的信息。通过这些途径，教会在某种程度上履行向万民宣教的责任。
It is
also an instrument of apology or witness to the world, including the civil
authorities. The church takes seriously her calling to recognize the
magistrates. They are endowed with authority under God to preserve order and
peace within their lands. To this end they should be aware of the religious
convictions and persuasions of those whom they rule. By presenting to them the
creed the churches may hopefully dispel unwarranted and evil charges levelled
against Christian believers. Even more, such a witness informs the world of her
message. By means of this she in some measure discharges her missionary
responsibility among the nations.
与以上密切相关的，还有第三种目标与功能。比利时信条连同其他信条陈述一起，是一种捍卫真信仰、反对错误的工具。没有一家教会能在她认信标准的范围之内详尽地重述所有上帝的真理；而这也不是教会生命的本质所在。但教会必须保守某些处于基督信仰中心地位的基要信条，不容它们遭人侵犯。教会的生命与这些基要信条共同进退。我们绝非尝试完整列出这些基要信条，但必须提到三位一体，基督的道成肉身与赎罪，圣灵在信徒个人和集体之内施恩的工作，上帝在万有之上主权的统治，以及圣经的权威。
Intimately
associated with the above is the third aim and function. The Confession,
together with the other creedal formularies, serves as an instrument by which
the true faith is defended against error. No church can exhaustively reproduce
the truth of Cod within the confines of her confessional standards. Nor is this
essential to her life. But certain fundamentals, which lie at the center of the
Christian faith, must be preserved inviolate. With these the life of the church
stands or falls. Without in any way attempting a complete list, mention should
be made of the Trinity, the incarnation and atonement wrought by Christ, the
gracious work of the Spirit within believers individually and corporately, the
sovereign rule of Cod oyer all things, and the authority of the Scriptures.
在这方面，所有基督徒都当有某种程度的警惕。就连教会内最有能力的教师，包括加尔文，也不断警告我们，不要为了个人神学意见的缘故破坏基督身体的合一。这些信条没有一份是要打算穷尽教会共同领受和传扬的教导。它们的作用，是设定一些清楚分明的界限，使教会的宣讲和个人的见证可以在这范围之内合法地展开。信条的这种界限功能能够帮助信徒更容易地分辨真理和谬误，这功能并不是以信条自身任何的内在权威为根据。改革宗教会所有的信条陈述都是可供检验的，就是说，可以接受质询、调查和审视。它们的权威单单来自于上帝的话语；只因为教会深信它们准确地复述了圣经清楚无误教导的具体要点，它们才成为教会可以依赖的权威。只要有客观证据表明，公认信条的教导存在任何有违上帝话语的地方，就要接受修订。只要不能证明这一点，它们就继续具有权威。因此，信徒认真地、带着祷告的心查考这些公认信条，就能脱离圣经所警告的虚假教义的网罗。这样，公认信条是针对错谬的预防措施和解药。
Here
a measure of caution becomes all Christians. Even the most competent teachers
within the church, including Calvin, warned continually against undermining the
unity of Christ's body for the sake of personal theological opinions. None of
the creeds are intended to exhaust those teachings commonly received and
propagated by the church. These rather serve to set some well defined limits
within which alone the church's proclamation as well as personal testimony may
legitimately move. This limiting function of the creeds, by which believers may
more readily discern truth from error, does not rest upon any inherent
authority. All confessional statements of the Reformed churches are examinable,
that is, subject to inquiry, investigation and scrutiny. Their authority is
derived from the word of. God alone and may be invoked only because the church
is convinced that they accurately reproduce on specific points what the Bible
clearly teaches. They are subject to revision, as soon as objective evidence is
adduced that they teach anything contrary to God's word. As long as this cannot
be demonstrated, they retain their authority. A careful and prayerful study of
them therefore enables believers to escape the snares of false doctrine against
which the Bible warns. Thus they function as a preventative as well as an
antidote to falsehood.
最后，信条有保守和促进基督教会的合一的作用。人常常指责信条会起分裂作用，因此摧毁我们满有恩慈的上帝在基督耶稣里带来的联合。这通常是因为人完全误解了圣经所说“在基督里”的意思。虽然我们与救主的联合所包括的内容远远不止于教义纯正，但教义纯正却是我们与祂生命相交不可或缺的元素。上帝的话语明明确确地说：“二人若不同心，岂能同行呢？”（摩3:3）先知主要不是把这句话应用在普通的人际联合方面，而是特别指我们与上帝的圣约交往。改革宗教会完全认识到以和平来保守真道中的合一的范围与意义，他们明确地采用他们的公认信条文件作为合一的方式。公认信条正式陈述了教会对圣经启示之上帝的共同信仰，教会不仅表明、而且也努力保守和增进他们与各处真信徒的合一。
Finally,
the creeds function as an instrument of preserving and promoting the unity of
Christ's church. Often the charge is levelled that they are divisive and thus
destroy what our gracious God has joined together in Christ Jesus. This usually
rests upon a complete misunderstanding of what the Bible means by being in
Christ. Although our union with the Savior includes much more than doctrinal
soundness, this is an integral/ element of our life-communion with him. God's
word states explicitly, "Shall two walk together, except they have
agreed?" (Amos 3:3) The prophet applies this not so much to common
association among men but specifically to our covenant fellowship with God. In
full realization of the scope and significance of maintaining the unity of the
faith in the bond of peace, Reformed churches have explicitly adopted their
confessional writings as forms of unity. By these official statements of their
common faith in the God of the Scriptures, they not only give expression to but
also seek to preserve and increase their unity with true believers everywhere.
人强调这些功能的任何一样时，都不可以牺牲其他功能为代价。在人们极力呼吁要有一种没有分裂的基督教信仰的年代，我们达到基督的目标的最好服事办法，就是知道我们是谁、我们信什么，好让我们可以完全顺服上帝的话语，以温柔、谦卑和仁爱的心，与所有和我们一道呼求主耶稣基督之名的人，思想“基督的爱是何等长阔高深；并知道这爱是过于人所能测度的，便叫上帝一切所充满的，充满了我们”（弗3:18-19）。一家改革宗教会应当在教义和实践上不断地改革。为此目的，她努力实现上帝对她的呼召，就是尽可能完全和信实地向全世界陈明主永生的道。
None
of these functions may be stressed at the expense of the others. We serve
Christ's cause best in these times which clamor for a Christianity without
divisions by knowing who we are and what we believe, in orders that thereupon
in full obedience to the word of God and in the spirit of meekness, humility
and love we may consider with all who name the name of, our Lord Jesus Christ
"what is the breadth and length and height and depth, and to know the love
of Christ which passeth knowledge, that we (ye) may be filled unto all the
fulness of God." (Eph. 3:18, 19) A Reformed church ought always be engaged
in reforming herself both in doctrine and duty. To this end she pursues her
calling of presenting as fully and "faithfully as possible the living word
of the Lord to the whole world.
今天的改革宗教会拥有富有活力、清楚定义的公认信条，但他们身处在一个在灵命和神学方面躁动不安的年代。
Today
the Reformed churches with their dynamic and well-defined Confession find
themselves in an age of spiritual and theological ferment.
我们的处境与几十年前教会的处境截然不同，那时加拿大和美国教会主导的气氛在根本上是反智的。在这方面，正统教会必须与自由派人士一同接受责备。
Our
situation differs radically from that which obtained a few decades ago, when
the dominant mood in the churches of Canada and the United States was radically
anti-intellectual. For this the orthodox must be ready to share blame with the
liberals.
但多年以来，自由主义人士处在上升阶段。在课堂上，人们一起攻击圣经，说它充满了不一致的地方，除了少数耶稣的教导，圣经所教导的是有缺陷的伦理道德规范。人们对历史上基督教信仰的主要信条不屑一顾，认为这些是不必要的，或者违背了我们主简单的话。宗教刊物和教会讲台经常玩这种游戏，污蔑保罗是恶棍，用他复杂和无法弄清头绪的神学取代了耶稣吸引人的信仰。这种颠覆基督教信仰的过程，不知不觉从十九世纪开始发展。那时聪明的年轻人游学海外，在黎秋（Ritschl）、特尔慈（Troeltsch）和哈那克（Harnack）脚前学习一段时间。他们一回来，就用唯理主义和高等批判的病毒传染了神学院和教会。这种对圣经和教理的态度如同瘟疫，在讲台上猖獗蔓延，蹂躏了台下的听众。一个接一个教义被揪出来接受争辩，遭人否认，直到在饶申布士（Rauschenbusch）和他门徒的影响之下，一种观点流行起来，就是认为基督教信仰不是教义，而是一种生活之道，一种个人和社会伦理，极为肤浅地将其与基督和祂十字架的教义脱离开来。
For
years the liberal star was in ascendency. In the classroom common practice was
to attack the Scriptures as replete with discrepancies and informed with an
imperfect ethic apart from a few teachings of Jesus. The major tenets of the
historic Christian faith were dismissed as either unnecessary or contrary to
the simple words of our Lord. In this parlor game, played by religious press
and pulpit, Paul was tarred as the villain who substituted for the attractive
religion of Jesus his intricate and intractable theology. The inconspicuous
beginnings of this levelling process of the Christian faith rooted in the
nineteenth century, when brilliant young men went abroad to study for a season
at the feet of Ritschl, Troeltsch and Harnack. Upon their return they infected
seminaries and churches with the virus of rationalism and higher criticism.
Like a pestilence this attitude to the Bible and dogma raged through the
pulpits and ravaged the pews. One doctrine after another was opened to dispute
and denial, until under the influence of Rauschenbusch and his disciples it
became fashionable to regard Christianity not as doctrine but solely as a way
of life, a personal and social ethio too superficially divorced from the
doctrine of Christ and his CAM
刚强捍卫信仰的人兴起，倡导历史性的信仰。我们必须提到像普林斯顿神学院的贺智和华腓德这样的著名的理性和灵命巨人，他们捍卫改革宗信仰的努力并没有全然白费。更近的时候有梅钦（J. Gresham Machen）。但与此同时，教会自己越来越向含糊、失了味道的教导屈服。1910年，有人发表了一系列小册子，标题为《基要信仰》，供大众学习。这些册子讲的是基督教信仰的重要主题，指出在美国基督教界内部，战斗沿着怎样的战线展开。从那时开始，基要派一词就流行来指那些抵抗教义冷漠和教义偏离之冲击的人。但因这一群人当中也有许多人或看不起可尊重的神学学术研究，或被极端时代论吸引，或看重像讲方言、医治和洗脚这样哗众取宠的东西并以这些证明信仰是否合乎圣经正统，“基要派”这名称最后就陷入众人的非难。
Doughty
defenders arose to champion the cause of the historic faith. Mention must be
made of such intellectual and spiritual giants as the Hodges and Warfield of
Princeton fame, whose efforts to defend the Reformed faith were not entirely in
vain. To a more recent time belongs J. Gresham Machen. But meanwhile the
churches were surrendering themselves increasingly to vague and vapid teaching.
For popular consumption a series of tracts was published in 1910 entitled The
Fundamentals. These dealt with the major themes of the Christian faith and
pointed out where the battle lines were being drawn within American
Christianity. Since then the term fundamentalist has been in vogue to designate
those who resisted the onslaughts of doctrinal indifferentism and heresy. But because
to this group belonged also many who had little regard for respectable
theological scholarship or were captivated by an extreme dispensationalism or
esteemed such exotic excrescences as speaking in tongues, healings and
foot-washings as tests for Biblical orthodoxy, the term has come into reproach.
随着冲突加剧和深化，福音派基督徒的回应常常就不外乎是两种方式的其中一种，而这两种方式都证明是阻挠了历史性信仰的发展。坚持纯正教义的人经常把自己孤立出来，留在他们自己的小圈子内，因此他们的见证外人无法听到。其他人在攻击自由派的时候变得不够客观，更多是诉诸于谩骂。许多人企图把基督教信仰简化成为最低程度的教义，只局限于承认圣经无谬、三位一体、耶稣基督为童女所生、祂的神性、祂流血赎罪，以及基督再来。各处相信圣经的基督徒似乎都在缓慢却稳步地撤退。许多人满足于活在过去，还在打那属于过去几个世纪的仗，并没有意识到环境在不断改变，因为美国的理性和灵性氛围受制于像经济衰退、战争和存在主义兴起这样的压力。他们就像从前的利未人和祭司，绕过受伤流血的教会，丝毫没有暖心的关怀。
As
the conflict increased and intensified evangelical Christians often reacted in
one of two ways, both of which proved frustrating to the cause of historic
Christianity. Frequently the adherents of sound doctrine isolated themselves
within their small circle, so that their witness could not be heard by those on
the outside. Others became less objective and more vituperative in their attacks
on the liberals. Many sought to reduce the Christian faith to a doctrinal
minimum restricted to an acknowledgement of the infallibility of the
Scriptures, the Trinity, the virgin birth and deity of Jesus Christ, the
atonement through his blood, and the second coming. Everywhere Bible-believing
Christians seemed to beat a slow but sure retreat. Many were content to live in
the past, fighting the battles of bygone centuries and unaware of the continual
changes to which the intellectual and spiritual climate of America was being
subjected by such pressures as economic recessions, wars, and the rise of
existentialism. Like the Levite and priest of old they passed by a wounded and
bleeding church with little heart-warming concern.
庆幸的是，这浪潮已经转向。
Happily
the tide has shifted.
基督徒重新关注正统，积极和持续地向所有人见证基督信仰，当中有很多原因值得提及。在某些情形里，文化孤立的障碍倒塌。近期的战争表明，美国的影响力正迅速取代欧洲。在过去二十年，自由派人士开始对自己和他们的立场信心不足，意识到他们面对一个被张力撕裂的世界时，并无信息可传。许多人若不是凭信心，至少也是带着某种程度的尊重，学习聆听辩证神学，这辩证神学认真看待具有深度的基督教福音。上帝再次呼吁教会回归祂的话语，就连自由派可能也假心假意地一道为此发声。
Many
causes for the renewed concern of the orthodox with a positive and continual
Christian witness to all men might be mentioned. In certain instances the
barriers of cultural isolation were broken down. Recent wars revealed that the
American nations were rapidly replacing Europe in influence. During the past
two decades liberals began to feel less sure of themselves and their positions,
realizing that they had no message for a world torn by tension. Many learned to
listen, if not in faith at least with a measure of respect, to the dialectical
theology which took seriously the depth dimension of the Christian gospel. Once
again the church was called back to the word of God. Even the liberals,
possibly with tongue in cheek, joined the chorus.
卡尔·亨利（Carl F. H. Henry）分析我们时代的基督教的责任时，列举了正统信仰的基督教当尽的以下各样本分。1） 它必须让自己在当前迫切发声，呼吁人回归合乎圣经的神学。2）它必须让自己重新委身“积极和得胜的传道”，看这是“福音派讲台极大的需要”。3）它需要“对基督徒生活有一种崭新和全面的认识”。4）它必须展示“对个体的关切，且是在对其基督徒经验的整体中的关切”。5）最后，它“也需要持续学习新约圣经的教会论，更关注重生信徒的合一”。
In
his analysis of Christian responsibility in our day Carl F. H. Henry lists the
following duties for orthodox Christianity. (1) It must align itself earnestly
with the current plea for a return to biblical theology. (2) It must rededicate
itself "to positive and triumphant preaching" as "the
evangelical pulpit's great need." (3) It "needs a fresh and pervading
conception of the Christian life." (4) It must manifest "a new
concern for the individual in the entirety of his Christian experience."
(5) Finally it "needs also the sustained study of the New Testament
doctrine of the Church and a greater concern for the unity of regenerate
believers."
这也是对我们这些珍惜更正教宗教改革运动丰富历史传承（更具体来说，是由加尔文和他的直接传承人极为有力并真切地开展的宗教改革运动历史）的人的呼吁。我们这些改革宗教会，太久以来一直处在美国教会生活的边缘，满足于自成一派，几乎只关注向我们的后辈传递我们的传承、使之不受污染这项任务。也许过往几十年在我们教会之内持续出现的、危害我们集体生活的各样问题，正是主对我们的审判，因我们过分专注自己和自己的机构，以至于我们几乎只是口头认同“所以，你们要去，使万民作我的门徒”的这条圣经命令。
This
call comes also to us who cherish the rich heritage of the Protestant
Reformation, more particularly as set forth so vibrantly and relevantly by
Calvin and his immediate successors. Too long have we as Reformed churches
lived on the fringes of American ecclesiastical life, content to be by
ourselves and concerned almost exclusively with the task of delivering to the
next generation our legacy untainted and unsullied. May it possibly be that the
problems which have persistently risen up within our churches during .the past
decades to plague our corporate life are the Lord's judgment for being so
preoccupied with ourselves and our institutions, that we paid little more than
lip-service to the Biblical injunction, "Go ye therefore and make
disciples of all the nations?"
我们不会否认，我们总算（特别是在二战之后）让自己挣脱了文化和灵命舒适的安乐窝，用改革宗信仰挑战凡愿意听的人。在过去四十年，《回归圣经》这档电台节目，以及它大量的固定听众已经为我们开路，让我们得以进入许多家庭和社区。我们比以往更全心全意，不仅扩展海外、也扩展国内的宣教工场。改革宗社区特有的，这场由父母拥有并主管的基督教学校的运动，已经在北美大陆上我们教会从前没有进入的几个地区点燃了火花。由教会支持的、为精神病患人士设立的医院，作为我们坚持基督教慈惠事工的一部分，已经变得广为人知，有很好口碑。基督教劳工协会，努力把福音对社会生活的影响运用到纠缠不清的劳资关系网中，他们的声音不会被人忽视。
We
would not deny that at long last, especially after the second World War, we are
finally disentangling ourselves from the comfortable cocoon of cultural and
spiritual isolation to challenge with the Reformed faith all who will hear. The
Backto-God hour with its large sustained listening audience over more than four
decades has paved an entrance for us into many homes and communities. More
wholeheartedly than ever before we are expanding not only foreign but also
domestic missions. The movement for parentally owned and operated Christian
schools, so indigenous to the Reformed community, has fired a spark in several
parts of the continent where our churches were not represented. Institutions
for the mentally afflicted, supported as part of our commitment to the work of
Christian mercy, have become widely and favorably known. The voice of the
Christian Labor Association, seeking to apply concretely the social
implications of the gospel to the tangled web of industrial relations, is not
going unheeded.
但我们需要强调的是，我们带来的太少，而且我们似乎来得太迟。
But,
and this needs underscoring, we have come with so little and we seem to have
come so late.
更让人心生挫败感的就是这事实，并非所有认信改革宗信仰的人看来都委身一种彻底的行动计划。我们常常只见树木不见森林。我们内部为着方法论的细节争吵，结果就是我们见证的冲击力被削弱。但未来是更阴影重重的，因为我们发现许多人似乎对支持着我们基督教见证的原则知之甚少，而唯有这些原则才能让这见证充满活力和能量。我们大可以问，我们是出于一种根深蒂固的习惯去教会，还是我们渴慕合乎圣经的讲道；我们送儿女上基督教学校，为的是便利，为要在改革宗社区之内受到某种程度的尊重，还是出于内心坚定的信念；我们支持我们主的事业，是要安抚我们的良心，还是出于爱心的回应，欢喜祂恩典拯救的信息。作为改革宗的基督徒，我们还未能逃离对教义无动于衷这种风气带来的影响。太过经常的是，我们的信仰刊物讨论一些教义点的时候，一些带着善意但认识不足的人就会大声疾呼，告诉我们更应当传讲基督。他们几乎不明白，除非我们越来越清楚认识上帝宏伟的救赎计划（这计划涵括我们生活的全部），否则我们就不能带着炽热的确信传讲基督。
Even
more frustrating is the fact that not all who profess the Reformed faith seem
committed to a thorough program of action. Often we fail to see the forest in
our preoccupation with a single tree. We still bicker among ourselves about
methodological details, with the result that the impact of our witness is
blunted. But more ominous for the future is the discovery that many seem to
know so little about the principles which undergird and alone can give vibrancy
and strength to our Christian testimony. Well may we ask whether our church
attendance springs more from ingrained habit than from a thirst for Biblical
preaching; whether we send our children to Christian schools for the sake of
convenience and to insure a measure of respectability in the Reformed community
or out of conviction of heart; whether we support the causes of our Lord to
salve our consciences or as the response of loving hearts which rejoice in his
message of salvation by grace. As Reformed believers we have by no means
escaped the effects of the winds of doctrinal indifferentism. Too often when
some point of doctrine is discussed in our religious press, the cries of
well-intentioned but ill-informed people tell us we should rather preach Christ.
Little do they understand that we cannot preach Christ with blazing conviction,
unless we arrive at increasing clarity of God's great plan of redemption which
embraces the totality of our life.
在基督教教会历史上，教义从来就不是可有可无，在我们当今似乎完全失去了属灵方向感的时候更是这样。在我们聆听那些在房顶上发声，说“看哪，在这里”或者“看哪，在那里”的人之前，我们最好还是反思我们先辈付出血汗和眼泪的代价，留给我们的遗产。
Doctrine
has never been expendable in the history of the Christian church, least of all
in our days which seem to have lost all sense of spiritual direction. And
before we listen to those voices which proclaim from the housetops, "Lo,
here" or "Lo, there," we do well to reflect upon what our
forefathers bequeathed at the cost of their blood and sweat and tears.
确实，《比利时信条》表明的真理，并非是那必须诉说之道的最终定论。这荣耀唯独归于这份公认信条建立其上的根基，就是上帝的话语。虽然人常常误解和错误运用公认信条，我们却可以使用约翰·罗宾逊（John Robinson）在我们先辈天路客上船前往美洲荒野时，对他们说的这番话。他的一位学生为我们保留了这份记载：
The
truths expressed in the Belgic Confession are, indeed, not the last word which
must be spoken. That honor belongs alone to the word of God upon which this
creed rests. Although often misinterpreted and misapplied, we may appropriate
the words of John Robinson, spoken to the Pilgrim fathers as they embarked for
the American wilderness. One of his disciples has preserved this record for us:
他嘱咐我们……跟从他，不超过他跟从基督的地步；如果上帝要通过祂任何其他途径启示我们任何事，就让我们快快领受，就如我们当快快领受祂的工作带给我们的真理一样；因他非常相信，主有更多的真理和亮光，仍有待从祂的圣言向我们表明。
"He
charged us . . . to follow him no further than he followed Christ; and if God
should reveal anything to us by any other instrument of his, to be as ready to
receive it as ever we were to receive any truth by his ministry; for he was
very confident the Lord has more truth and light yet to break forth out of his
Holy Word."
但是在教会能正当期望圣经发出新的亮光之前，教会必须行在这已照耀在她身上的光中，因为这是她对上帝、她自己和她所生活其中的世界所负的责任。
But
long before the church may rightly expect new light to break from the sacred
page, she owes it to God, herself and the world in which she lives to walk in
that light which has already shined upon her.
在这方面，《比利时信条》要亲自带领我们回归圣经。研究这份公认信条，要在这寒冷的日子滋养稚嫩的信心，它加强对神的确信，由此抵挡错误和异端。它要让我们勇敢面对所有企图剥夺我们理当传承之事、削弱我们力量和盼望的人。在圣灵赋予从前上帝百姓、引导他们的亮光的光照下，今天的教会反思上帝圣言启示的救恩信息，就要起来勇敢地为全然荣耀全然施恩的上帝作见证。她要带着孩童般的信心，与使徒异口同声地说：“我们知道我们是属上帝的，全世界都卧在那恶者手下；我们也知道上帝的儿子已经来到，且将智慧赐给我们，使我们认识那位真实的，我们也在那位真实的里面，就是在祂儿子耶稣基督里面。这是真神，也是永生。”（约壹5:19-20）
Here
the Confession will take us by the hand and lead us back to the Scriptures. Its
study will nourish the tender plant of faith in these chill days. It will
strengthen holy convictions by which error and heresy can be resisted. It will
nerve us for the fight against all who would rob us of our rightful heritage and
impoverish our strength and hope. As the church today in the light of the
guidance which the Holy Spirit imparted to God's people of a bygone age
reflects upon the message of salvation revealed in the holy word of God, she
will rise up and boldly testify to the God of all glory and all grace. With
childlike confidence she will say with the apostle, "We know that we are
of God, and the whole world lieth in the evil one. And we know that the Son of
God is come, and hath given us an understanding, that we know him that is true,
and we are in him that is true, even in his Son, Jesus Christ. This is the true
God, and eternal life." (I John 5:19, 20)
作者简介
彼得·德荣（Peter Y. De Jong，1910-2005），毕业于加尔文神学院和哈特福德神学院。多年担任改革宗教会牧师，也是学者和教师。曾在美国新泽西、密歇根、爱荷华和加拿大安大略等地服事。
比利时信条：教会向世界的见证（上）