「兩個國度」的五種不同說法
Five Different Versions of “Two Kingdoms”
作者：Gregory Baus   誠之譯自：
https://honest2blog.blogspot.com/2021/05/different-versions-of-two-kingdoms.html
https://yimawusi.net/2021/09/25/five-different-versions-of-two-kingdoms/
 
 

1.  「兩個國度」的一種說法（其中一個版本）是從撒旦的國度和上帝國度的角度來看的。
1. One version of "two kingdoms" views it in terms of the kingdom of Satan and the kingdom of God.
 
這也是奧古斯丁所說的上帝的城和地上的城（也有人說是人的城）的意義。這是救贖與詛咒的區別；善與惡的區別；在基督裏對上帝的信心和愛，與不信、背道和拜偶像的區別。
This is also the sense in which Augustine spoke of the city of God and the city of earth (or sometimes others say the city of man). It is a distinction between salvation and damnation; good and evil; faith and love toward God in Christ vs. unbelief, apostasy, and idolatry.
 
2. 兩個國度的另一種說法（雖然不否認第一種說法）是指上帝的兩個國度。一個是「內在的」和「看不見的/屬靈的」，另一個是「外在的」和「可見的/物質的」。
2. Another version of two kingdoms (while not denying the first) is in terms of two kingdoms of God. One is "internal" and "invisible/spiritual", the other is "external" and "visible/material".
 
前者適用於上帝對信徒良心的「直接的/無中介的」（immediate）統管/治理；基督在信徒心中作王。另一個適用於藉著教會治理和公民政府中獲授權的人類當局的「中介」（mediated）統治。
The first applies to God's "immediate" reign/rule over the consciences of believers; the reign of Christ in the hearts of believers. The other applies to "mediated" rule through delegated human authorities in church government and civil government.
 
這一點一直被建制派[establishmentarians]（神權主義者[theocrats]或「國家教會」的倡導者，如路德、加爾文和大多數早期改革者）所堅持，但不一定與此掛鉤。
This has been held by establishmentarians (theocrats or 'state church' advocates like Luther, Calvin, and most of the early Reformers), but isn't necessarily tied to that.
 
3. 上帝的兩個國度的另一種說法是指制度化教會和公民政府中的兩個外在/「中介」（external/”mediated”）國度。
3. Yet another version of two kingdoms of God is in terms of the two external/"mediated" kingdoms in the institutional church and civil government.
 
在教會中，基督是唯一的元首/君王，並藉著祂的話語，在教會官員的帶領下施行統治。在公民政府中，地上的君王或行政長官透過（物質的）刀劍來統治。
In the church, Christ is the only head/king, and rules through His Word, ministered by church officers. In the civil government, earthly kings or magistrates rule by the (physical) sword.
 
這也可以由那些同樣持有（1.和/或2.）的人持有，無論是否有建制主義（establishmentarianism）的思想。
This can also be held by those who also hold (1. and/or 2.), with or without establishmentarianism.
 
4. 還有另一種說法的兩個國度，有時與上述任何觀點結合或重疊，是一個「普遍恩典」（common grace）的國度和一個「特殊恩典」（special grace）的國度。
4. And yet another version of two kingdoms, sometimes held in combination or overlap with any of the above views, is a kingdom of "common grace" and a kingdom of "special grace".
 
這種觀點有幾個不同的版本，但一般來說，普遍恩典被理解為涉及信徒和非信徒所共同擁有的某個層面或某些生活領域，而特殊恩典則被理解為涉及救贖，以及與信徒有關的層面或某些生活領域。
There are several different versions of this view, but in general, common grace is understood to involve that dimension or those areas of life that are common to believers and unbelievers, while special grace is understood to involve salvation and that dimension or those areas of life that are related to believers.
 
5. 最後，另一種說法的兩個國度，是現在作為恩典國度的上帝的救贖國度（或特殊恩典國度），以及未來尚未（或即將）完滿的榮耀國度（在新天新地）。
5. And finally, another version of two kingdoms, are the salvific (or special grace) kingdom of God now presently inaugurated as the kingdom of Grace and the future not yet (or yet to be) consummated kingdom of Glory (in the new heavens and earth).
 
例如，在《威斯敏斯特小要理問答》中就使用了這種措詞，而且也與上述觀點相一致。
This language is used, for example, in the Westminster Shorter Catechism, and is also compatible with the above views.
 
作者：Gregory Baus
@ neocalvinism; old school Confessional Presbyterian and Dooyeweerdian freelance philosopher