THESES THEOLOGICAE: Theological Propositions
作者：Dr.R. Scott Clark（歷史神學與系統神學副教授-加州西敏斯特神學院）
譯者：唐興
校對：誠之
序言Introduction
從中世紀以來，神學家們就以一種簡潔、刺激人思想、有待討論的提綱形式，來闡明他們的神學。
1. 緒論Prolegomena
2. 神論TheologyProper
3. 人論Anthropology
4. 基督論Christology
5. 救恩論Soteriology
6. 教會論Ecclesiology
7. 末世論Eschatology
8. 倫理學Ethics
一、緒論Prolegomena
1. 神學需要加以適當的區分。
Theology requires proper distinctions.
2. 更正教的學者們，適當地把「原型神學」（archetypal theology）和「複本神學」（ectypal theology）區分開來。原型神學是神對祂自己的認識，複本神學是神向我們啟示出來的知識。
The Protestant scholasticsdistinguished properly between archetypal (theology as God knows it in himself)and ectypal theology (theology as God reveals it to us).
3. 原型神學是三位一體神對祂自己、以及對任何事實或可能，所一直擁有的認識。因此，神所擁有的神學，是與我們對祂的經歷，或是祂向我們的啟示有所不同的。
Archetypal theology is theunderstanding which the Triune God has always had of himself, and of everyother fact or possibility. Therefore God has a theology apart from ourexperience of him or his self-revelation to us.
4. 複本神學是神為了俯就人而產生的自我啟示，這樣的啟示被記錄在神的話之中。因為創造者與受造者在存在和本體上有所不同，神在聖經中的自我啟示，就有必要俯就人的有限。
Ectypal theology is God's accommodatedself-revelation in the Word of God written. Because of the ontologicaldistinction between the Creator and the creature God's self-revelation in theBible is necessarily accommodated to human finitude.
5. 未能區分原型和複本神學，將會導致「基要主義」（fundamentalism）（將人的心智等同於神的心智，而做出不合法之肯定的宣稱）或是「懷疑主義」（skepticism）。
Failure to distinguish betweenarchetypal and ectypal theology necessarily leads either to fundamentalism(i.e., the illegitimate claim of certainty by identifying the mind of man withGod's mind) or to skepticism.
6. 因為是複本（啟示的）神學，聖經中以人來形容神的語言（anthropomorphic language），就必須以類比（analogical）的方式來理解。
Because it is ectypal (revealed)theology, Scripture's anthropomorphic language about God must be understood tobe analogical.
7. 因為聖經是聖靈工作的產物，所以它是絕對可靠（infallible）、無謬誤的（inerrant），被記錄下來的神的話。
Scripture, because it is the productof the Holy Spirit, is the infallible, inerrant, word of God written.
8. 「朝聖者神學」（Pilgrim Theology）就是：理解、挪用、應用聖經的（複本）真理。
Pilgrim Theology is the apprehension,appropriation, and application of biblical (theologia ectypa) truth.
9. 啟示是雙重的：自然的啟示和聖經的啟示。
Revelation is twofold: natural andScriptural.
10. 自然的啟示是真實的，但不是救贖的。
Natural revelation is true but notsaving.
11. 聖經是首要且獨一的神學來源。
Scripture is the primary and uniquesource of theology.
12. 對自然啟示的研究必須提供我們對聖經的解釋，但是不能主導我們對聖經的解釋。
Study of general revelation mustinform but not control our interpretation of Scripture.
13. 神學必須能解釋一與眾（the one and the many）的問題。
Theology must always account for theone and the many.
14. 基督教信仰是最理性的信仰，但基督徒之所以相信，主要不是因為它是理性的信仰。
The Christian faith is the mostrational thing to believe but Christians do not believe it primarily because itis so.
15. 基督徒必須要避免不能把信心和生活聯結在一起，也要避免拒絕去分解神已經聯結起來的。
The Christian must not integrate faithand life as much as refuse to disintegrate what God has already united.
16. 聖經是信仰與生活首要且唯一的權威，亦即，「唯獨聖經」（sola Scriptura）仍然是更正教（Protestantism）正規的原則。Scripture is the primary and uniqueauthority for faith and life, i.e. sola Scriptura is still the formal principleof Protestantism.
17. 聖經是以兩種話組成的：律法和福音。律法講到神對祂所創造的人的道德要求，福音講到神對罪人恩典的供應。
Scripture is composed of two words:Law and Gospel. The Law describes God's moral demands of his creatures and theGospel describes God's gracious provision for sinners.
18. 對真正的更正教和歸正宗的釋經學來說，律法和福音的二分法是絕對必需的。
The Law-Gospel dichotomy is absolutelynecessary for a genuinely Protestant and Reformed hermeneutic.
19. 聖經解釋聖經，新約解釋舊約，清楚的經文解釋不清楚的經文。
Scripture interprets Scripture, thenew interprets the old, and the clear interprets the unclear.
20. 「現代主義」（Modernism）是一種對抗基督教的「次基督教」。
Modernism is a competing sub-Christianreligion.
21. 革新的「新福音派」是一種「軟性的現代主義」。
Progressive neo-evangelicalism is aform of "soft" modernism.
22. 「字面直譯」不是真理的同義詞。
Literal is not a synonym for true.
23. 所有我們必須相信才能得救的信仰，都清楚地被啟示在聖經中了。
Everything which one must believe forsalvation is clearly revealed in Scripture.
24. 卡爾·巴特（Karl Barth）是一位「新現代主義」，而非「新正統主義」神學家，亦即，他用基督教詞彙表明了現代主義，而非用現代的詞彙來述說基督教。
Karl Barth was a neo-Modernist, notneo-Orthodox, theologian, i.e. he was expressing Modernity in Christian terms,not Christianity in Modern terms.
25. 由於基督教是一種啟示的宗教，所以它不需要人的修改或拯救。
Inasmuch as it is a revealed religionChristianity is not susceptible of human revision or rescue.
26. 革新的「新福音派」（progressive neo-evangelicals）未能足夠地珍惜正統的更正教傳統（orthodox Protestant tradition）。
Progressive neo-evangelicals do notsufficiently value the orthodox Protestant tradition.
27. 基督教信仰中有四個必要的奧秘：神是三位一體的神；基督具一個位格，兩個本性；神有絕對的主權，然而，人類卻要在道德上為他們的行為負責；神如此啟示祂自己：祂樂意啟示那些祂未命定的事。
There are four necessary mysteries inthe Christian faith: God is one in three persons; Christ is one person with twonatures; God is absolutely sovereign yet human beings are morally liable fortheir actions; God reveals himself as desiring what he has not decreed.
28. 新約對舊約的釋經和解釋規範了我們對聖經的使用和釋經的法則。
The N.T. hermeneutic andinterpretation of the O.T. norms our hermeneutic and use of Scripture.
二、神論Theology Proper
1. 所有的神學都源於神論（the Doctrine of God）。
All theology flows from the Doctrineof God.
2. 啟示於聖經中的神，在祂自己裡面沒有苦難（不相通的屬性），也不會改變（不改變的屬性）。
The God who is revealed in Scriptureneither suffers (impassable) nor changes (immutable), in himself.
3. 聖經的神對我們說話，向我們啟示祂自己。
The biblical God speaks and revealshimself.
4. 聖經對於「在祂自己裡面的神」和「被啟示出來的神」是有區分的。
Scripture distinguishes between God ashe is in himself and God as he is revealed to us.
5. 歸正神學的神論具有「意志主義者」（voluntarist）和「實在主義者」（realist）的成分在內。
Reformed theology has both voluntaristand realist elements in its doctrine of God.
6. 基督論必須與神論區分開來。
Christology must be distinguished fromthe doctrine of God.
7. 神並沒有在道成肉身中毫無保留的啟示祂自己。
8. 神是獨一的，在永恆中同在（co-eternal），同本質的三個位格（persons）。
God is one in three, co-eternal,consubstantial persons.
9. 所有的基督徒都相信正統的三一神教義。
All Christians believe the orthodoxdoctrine of the Trinity.
10. 創造和救贖之中都具有三一神的特性和工作。
Both creation and redemption areTrinitarian in character and operation.
11. 奧古斯丁的預定論是正確的，伯拉糾（否定預定論）是錯誤的。
The Western Church was correct tocondemn Pelagius was wrong.
12. 聖靈的神乃是在永恆裡「出」（proceeds）於父和子的（filioque是對的）。
God the Spirit proceeds eternally fromthe Father and the Son (i.e. the filioque is correct).
13. 神在永恆裡作了不可改變的決定。
God has made certain immutabledecisions from all eternity.
14. 神的主權並不排除人的、道德的責任和義務。
Divine sovereignty does not precludehuman, moral, liability.
15. 所有的事物都按著神天父般的眷護而發生。
All things happen according to God'sfatherly providence.
三、人論Anthropology
1. 我們是按照神的形象（in imago Dei）被造的。
We were created in imago Dei.
2. 在人的墮落中，這個形象被損毀了，但是卻未全然喪失。
In the fall the image was marred butnot lost entirely.
3. 聖經排除了有進化的人類祖先的可能。
Scripture precludes the possibility ofevolutionary ancestors.
4. 否認人類是被特別創造的，就危害到基督論的論述：基督是新人類的元首。
Denial of the special creation ofhumanity jeopardizes the doctrine of Christ's federal headship.
5. 在最後成全（consummation）的此岸，存在著一種普世性的、無差別的、神聖的愛。
There is universal, indiscriminate,divine benevolence this side of the consummation.
6. 此二者同樣為真：我們不但是神的形象，而且也擁有這形象。
It is true both that we are the image and wepossess it.
7. 神的形象存在於我們的理性、意志，和情感的能力中，也存在於我們的身體內。
The image consists in our rational,volitional, affective faculties, and in our bodies.
8. 我們的形象唯獨借著與基督聯合才能更新。
The image is renewed only by unionwith Christ.
9. 奧古斯丁對罪的教導是正確的，伯拉糾是錯誤的。（Post-lapsum non posse non peccare）。
Augustine was right on sin andPelagius was wrong, i.e., Post-lapsum non posse non peccare.
10. 我們犯罪是因為我們是罪人。
We sin because we are sinners.
11. 基督徒是聖徒，同時也是罪人。
The Christian is simul iustus etpeccator.
12. 在今生，達到完全和完美，是不可能的事。
Entire perfection, in this life, isimpossible.
13. 墮落後，我們無能力與神的恩典合作以至稱義（justification）。
Post-lapsum we are unable to cooperatewith divine grace toward justification.
14. 亞當是全人類的聖約元首，亦即：在亞當的墮落裡，我們都犯了罪。
Adam is the federal head of allhumanity, to wit, "In Adam's fall, sinned we all."
15. 因為神的主權，人類在道德上對其行為是有責任的。
Human beings are morally liable fortheir actions because of God's sovereignty.
16. 任何人否認了墮落前的工作之約，就危害了聖經與更正教的稱義教義——唯獨靠著恩典、唯獨借著信心、唯獨在基督裡被稱義。（by grace alone, through faith alone, inChrist alone）。
Anyone who denies the prelapsariancovenant of works jeopardizes the Biblical and Protestant doctrine ofjustification by grace alone, through faith alone, in Christ alone.
四、基督論Christology
1. 耶穌基督是歷史上的人物。
Jesus Christ is an historical person.
2. 福音中耶穌的記載是真實和可靠的。
The gospel accounts of Christ are trueand reliable.
3. 所有的基督徒都相信總結於大公教會信條中之正統的基督論。
All Christians believe the orthodoxdoctrine of Christ summarized in the catholic creeds.
4. 所有的基督徒都相信耶穌是童女懷孕所生。
All Christians believe Jesus' virginconception and birth.
5. 基督在一個位格中有兩個不同的本性（two natures in one person）。
Christ has two natures in one person.
6. 基督的人性在成為肉身之前並不存在。
Jesus' humanity had no existence priorto the incarnation.
7. 基督是一個完全的人，祂沒有採用一個已存在的人身。
Jesus is a person and did not adopt anexisting human person.
8. 基督的意識（consciousness）有兩個來源，其自我意識（self-consciousness）只有一個中心。
Christ has two sources ofconsciousness and one center of self-consciousness.
9. 耶穌自己知道祂是「神－人」。
Jesus was self-consciously theGod-Man.
10. 基督替祂的子民贖了他們的罪，並且挽回了神的忿怒。
Christ expiated the sins andpropitiated the divine wrath for all his people.
11. 基督必須是完全的神和完全的人才能完成救贖。
Christ had to be fully God and fullyman to accomplish redemption.
12. 基督是祂所有子民的元首和代表。
Christ is federal, representative headof all his people.
13. 耶穌借著祂的主動和被動的順服成為祂子民的擔保。
Jesus came to be the surety for allhis people by his active and passive obedience.
14. 歸正神學對本性之間交通的教義（communication of the properties：communicatio idiomatum）就是：基督的兩個本性（natures）都與祂的位格（person）有交通，但是基督的兩個本性之間是沒有交通的。
The Reformed doctrine of thecommunication of the properties (communicatio idiomatum) is this: What can besaid of the two natures can be said of the person but what can be said of theperson cannot ipso facto be said of the two natures.
15. 神子在過去和現在都是基督（extra Christum），祂在成為肉身以前就與祂的子民同在，在成為肉身以後乃是借著聖靈與祂的子民同在。God the Son was and is extra Christumand was present with his people prior to the incarnation and by the Holy Spiritafter the incarnation.
16. 耶穌的人性是被榮耀了，但卻沒有因祂的升天而被祂的神性所淹沒。
Jesus' humanity was glorified but notoverwhelmed by his Deity, in the ascension.
五、救恩論Soteriology
1. 聖經的神與祂的受造者的關係是一種「約」的關係。
The God of the Bible relates to hiscreatures covenantally.
2. 聖約神學（或盟約神學，federal theology）是歸正神學的本質，改變了它就改變了歸正神學。
Covenant or federal theology is so ofthe essence of Reformed theology that to revise it is to revise the substanceof Reformed theology.
3. 傳統的歸正神學教導，有三個不同的聖約：救贖之約（the covenant of redemption）(pactum salutis)，工作之約（the covenant of works）(foedus operum)，和恩典之約（the covenant of grace）(foedus gratiae)。
Classical Reformed theology teachesthree distinct covenants: the covenant of redemption (pactum salutis), thecovenant of works (foedus operum), and the covenant of grace (foedus gratiae).
4. 時間之前的救贖之約是工作之約和恩典之約的基礎。
The pre-temporal covenant ofredemption (pactum salutis) stands behind the covenant of works and covenant ofgrace.
5. 救贖歷史中聖約的安排，以及聖約在聖經中漸進的啟示，都不只是協定而已，而是反映了三位一體神在神的位格之間一種聖約的關係。
The covenantal arrangement of thehistory of redemption and the covenantal progressive revelation of Scripture isnot a mere convention, but rather a reflection of the intra-Trinitarian covenantalrelations among the persons of the Deity.
6. 在墮落前的聖約，以其條件來說可稱為工作之約，以其目的而言可稱為生命之約，以其背景來說可稱為大自然之約。三個不同的名稱都是講到同一個聖約。
The pre-lapsarian covenant may becalled a covenant of works in respect to its terms, a covenant of life inrespect to its goals, and a covenant of nature in respect to its setting. Allthree names describe the same covenant.
7. 對歸正神學而言，工作之約與律法是相同的，它們都講到：如此做，就得生。In Reformed theology, the covenant of works is identical to theLaw which says: Do this and live.
8. 在歸正神學中，恩典之約與福音是同義的。In Reformed theology the covenant ofgrace is synonymous with the Gospel.
9. 「單一聖約主義」（Monocovenantalism）否認恩典之約與工作之約有區別，就隱含了對律法和福音的混淆。Monocovenantalism or refusal todistinguish between the covenants of works and grace implies a confusion of Lawand Gospel.
10. 每當我們用到聖約的一些措辭時，我們都應該說明是與哪一個聖約有關。
When we speak in covenantal terms weshould always specify to which covenant we refer.
11. 福音不是某人被揀選的應許。福音是一項事實的陳述：基督順服了神的旨意、死了、並復活了，為了祂的子民的稱義，和應許凡是在這位救主中有真信心的人都得以稱義並得救贖。
The Gospel is not a promise that oneis elect. It is a statement of fact, that Christ obeyed, died, and was raisedfor the justification of his people and a promise that whoever has true faithin the Savior is justified and redeemed.
12. 揀選是屬於我們救恩順序的上層結構，它的本身不屬於救贖的施行。
Election is the superstructure of ourordo salutis, but not itself the application of redemption.
13. 雖然揀選和預定對歸正神學來說是重要的，但是它們並非是歸正神學充分的條件，因為也有許多神學家們都這樣教導，但卻非是屬於歸正的。
Though election and predestination areessential to Reformed theology they are not in themselves sufficient conditionsfor Reformed theology since many theologians have held and taught them withoutbeing Reformed.
14. 揀選和預定最好是作為結論的認知（a posteriori），用來說明一個人為何會信。歸正神學並不是從揀選和預定教義為前提（a priori）所推論得出的。
Election and predestination are bestused a posteriori to explain how one came to faith. Reformed theology is notdeduced a priori from the doctrines of election and predestination.
15. 因此，一般而言，我們不從揀選來說明救恩，我們從在基督裡的「得救的信心」來說明揀選。
Therefore, typically, we do not reasonfrom election to our salvation, but we reason from our saving faith in Christto our election.
16. 與基督聯合的教義與預定的教義相似。若非與基督聯合，救恩是不可能的事；但是我們的系統不是從此而出的，也不是從預定的教義發展出來的。歸正神學中與基督聯合的教義是作為一種結論認知（a posteriori）的解釋，它講明了信徒們是如何得著基督的福益（就是：稱義、成聖、得榮耀）的。
The doctrine of union with Christ isbest understood as an analogue to the doctrine of predestination. Salvation isimpossible without union with Christ but we do not deduce our system from itany more than we deduce our system from predestination. The Reformed doctrineof union with Christ serves as an a posteriori explanation of how believershave come into possession of the benefits of Christ (i.e., justification,sanctification, and glorification)
17. 基督與我們的聯合最好是分為兩方面來看：聖約的（federal）和生命的（vital）。被揀選者與基督在永恆裡借著神的旨意有一種聖約上的聯合。
It is best to distinguish two aspectsof our union with Christ: federal and vital. The elect have a federal unionwith Christ from eternity by virtue of the decree.
18. 借著這種聖約上的聯合，信徒們被帶領進入生命上的聯合。
Believers are brought into vital unionby virtue of their federal union with Christ.
19. 生命上聯合的第一個福益就是：借著福音的傳講，聖靈在重生（從死裡甦醒過來，得著生命）的工作中，施行救恩。
The first benefit of vital union isthe application of redemption in the Spirit's work of regeneration (awakeningfrom death to life) by the Spirit through preaching of the gospel.
20. 除非我們相信，否則不能得著與基督聯合的福益。因此我們的信仰告白文獻通常把與基督的聯合（或交通）與在基督裡的信心（講到：領受和安息）密切地關連在一起。
Because we do not come into possessionof the benefits of that union until we believe, our confessional documentsusually associate union (or communion) with Christ closely with faith in Christ(defined as receiving and resting).
21. 與基督聯合的教義不應該用來模糊此稱義行動中之信心的本質，或是用來把信心邊緣化，只把信心當作稱義行動唯一的領受方法。The doctrine of union with Christshould not be used to obscure the nature of faith in the act of justificationor to marginalize faith as the sole receptive instrument in the act ofjustification.
22. 耶穌基督以祂對神的律法之主動的順服和被動的順服，完成和滿足了工作之約的要求。
Jesus Christ fulfilled the covenantworks in his active and passive obedience to God's law on behalf of his people.The doctrine of union with Christ should not be used to obscure the nature offaith in the act of justification or to marginalize faith as the sole receptiveinstrument in the act of justification.
23. 「靠著恩典入門，借著行為得保守（in by grace, stay in by works）」的口號通常是與所謂的「保羅神學的新觀點（New Perspective on Paul）」有關聯的。其實它正是保羅所譴責的加拉太教會異端。
The slogan "in by grace, stay inby works," is nothing less than the Galatian heresy condemned by theApostle Paul.
24. 墮落之後，恩典之約是在伊甸園裡被啟動的。
The covenant of grace was inauguratedin the garden, post lapsum.
25. 恩典之約主要是神和被揀選者之間的關係。
The covenant of grace is principallybetween God and the elect.
26. 從起源來說，福音的授予是無條件的；但是接受它的福益是有條件的：那條件就是稱義的信心，信心的本身乃是神賜給祂所揀選的人的唯一禮物。
The covenant of grace is monopleuralin origin and dipleural in administration.
27. 恩典之約的條件有廣義的用法，與狹義的用法。廣義的用法，是指每一個受浸而進入認信基督之聖約團體的人而言。狹義的用法，是專指著某些人而言，他們承受了基督雙重的恩惠：稱義與成聖。
The term covenant of grace can be usedbroadly and narrowly. When used broadly, it refers to everyone who is baptizedinto the Christ confessing covenant community. When used narrowly, it refers tothose who have received the double benefit of Christ: justification andsanctification.
28. 廣義而言，所有受浸的人都可以說是進入了恩典之約。並非每一個受浸的人都領受到恩典之約的實質與福益。
All baptized persons can be said to bein the covenant of grace in the broad sense. Not everyone who is baptizedreceives the substance or benefits of the covenant of grace.
29. 對以下兩群人進行區分是合理的和必要的：有一部分人處在廣義的（外在的）聖約裡；有一部分人則是同時處在廣義和狹義的（內在的）聖約裡。
There is a just and necessarydistinction to be made between those who are in the covenant broadly(externally) and those who are in the covenant both broadly and narrowly(internally).
30. 救贖之約不同於恩典之約，它也是恩典之約的基礎與根據。
The pactum salutis is distinct fromand the basis of the covenant of grace.
31. 在救贖歷史中，恩典之約是在亞伯拉罕裡面被更新的，這樣，亞伯拉罕就成為所有信者之父了。In the history of redemption, thecovenant of grace was renewed in Abraham such that he is the father of all whobelieve.
32. 「舊約」這個詞是被用來說明摩西時期的，而不是指道成肉身以前的所有時期，也不是毫無分別地指所有的希伯來文和亞蘭文的聖經而言。
The term "Old Covenant" asused in Scripture refers to the Mosaic epoch not every epoch before theincarnation nor to all of the Hebrew and Aramaic Scriptures indiscriminately.
33. 舊約對新約來說是暫時的，和預表性的。
The Old Covenant was temporary andtypological of the New Covenant.
34. 新約是對亞當的應許（創三15）和（亞伯拉罕）恩典之約的更新。
The New Covenant is a renewal of thepromise made to Adam (Genesis 3:14-6) and the (Abrahamic) covenant of grace.
35. 基督教是一種「排外主義」，是因為它教導耶穌基督是，而且從來就是罪人唯一的救主。
The Christian religion is exclusivistbecause it teaches that Jesus Christ is and always has been the only Savior forsinners.
36. 律法和福音的區分是必然和必需的，因為前者只帶來定罪，後者只帶來稱義。
The Law and the Gospel are necessarilydichotomous since the former only condemns and the later only justifies.
37. 所有的罪人都是唯獨靠著恩典、唯獨借著信心，和唯獨在基督裡被稱為義的。
Sinners are justified by grace alone,through faith alone, in Christ alone.
38. 我們成為聖潔是因為我們被稱義，反之者否。
We are sanctified because we arejustified, not vice versa.
39. 善行對被稱義的人來說，在邏輯上和道德上是必須的，亦即，它們無非是一個人的確已經被稱義的證據。
Good works are logically and morallynecessary for the justified, i.e. they are nothing more or less than theevidence that one is indeed justified.
40. 任何人說善行是稱義的根據和方法，就是否認了基督的福音。
Anyone who says that good works arepart of the instrument or ground of justification has denied the Gospel of Christ.
41. 基督的主動的順服和被動的順服是稱義的唯一根據和方法。
Christ's active and passive obedienceis the only ground for the justification of sinners.
42. 稱義（唯獨恩典，唯獨信心）仍然是更正教具體的原則。
Justification (sola gratia, sola fide)is still the material principle of Protestant Christianity
43. 得救的信心是唯獨領悟基督，祂的義和功德。
Saving faith is faith which aloneapprehends Christ, his righteousness, and merits.
44. 在稱義的行動裡，信心不是一種被注入的善行，而是一個神聖的禮物，是唯一的、足夠的、信靠的、接受的、安穩的、純一的、領悟的「稱義的器皿」（instrument of justification）。
Faith, in the act of justification, isnot an infused virtue, but a divine gift and the sole, adequate, trusting,receiving, resting, simple, apprehensive instrument of justification.
45. 在稱義的行動裡，信心的力量是唯獨因著它的對象而產生的，這對象就是：基督和祂的義。
The power of faith, in the act ofjustification, lies only its object which is Christ and his righteousness.
46. 在稱義的行動裡，信心不包括「所有其它得救的恩典」，它們是伴隨著信心的。在稱義的行動裡，要讓信心包括「所有其它得救的恩典」，就等於是採用了羅馬天主教對信心所下的定義：「被愛所模造」。
In the act of justification, faithdoes not contain "all other saving graces," but rather is accompaniedby them. To make faith, in the act of justification, to contain "all othersaving graces," is to adopt the Roman definition of faith as "formedby love."
47. 任何對信心所下的定義，若是包含多過於一個元素（例如：信心＋行為）或是任何基督以外的對象和祂完成的工作，就是不屬聖經的和不屬更正教的。Any definition of faith which containsmore than one element (e.g., faith and works) or any other object than Christand his finished work is sub-Biblical and sub-Protestant.
48. 諾曼·謝伯（Norman Shepherd）所構建出來的「順服的信心」的教義，因為教導在稱義的行動中一種複雜的信心之法，說我們被稱義的根據不只是借著信心，安息並領受此義——歸算給我們的基督的義——而被稱義，因此就是否認了「唯獨信心」和「唯獨基督」。
The doctrine of "obedientfaith" (or "covenant faithfulness") as formulated by NormanShepherd teaches a complex instrument of faith in the act of justificationwhereby we are not justified only on the ground of Christ's righteousnessimputed received through faith resting in and receiving that righteousnessalone and therefore denies sola fide and solo Christo.
49. 稱義的恩典不是一種實體，而是那不配得的神的恩寵。
Justifying grace is not a substancebut unmerited divine favor.
50. 神聖的恩典，是根據不能改變之神的主權意志，因此，它是無法抗拒的。
Divine grace is grounded in thesovereign will of the immutable God and is therefore irresistible.
51. 神隨己意把我們的罪歸到基督的身上，把基督的義歸到罪人身上。
God freely imputes our sin to Christand his righteousness to sinners.
52. 歸正神學的「救恩的次序」（ordo salutis）是聖經的教義，不是憑空建構的。
The Reformed ordo salutis is not aspeculative construct but a biblical doctrine.
53. 所謂的新福音派的救恩論，有許多都是不屬於更正教的，因此，不能說是真正的福音派。這裡面所說的福音派（evangelical）是由16、17世紀宗教改革的神學家所界定的。
Much of so-called neo-evangelicalsoteriology has been and is sub-Protestant and therefore not truly evangelicalas that adjective is defined by the 16th- and 17th-century Reformationtheologians.
54. 得救的確據是得救的信心的本質。
Assurance is of the essence of savingfaith.
55. 基督的順服和神的應許是確據的基礎。
Christ's obedience and the divinepromise is the ground of assurance.
56. 實用的「人神合作」論，會對神的應許有所加添。
The practical syllogism may supplementthe divine promises.
57. 傳福音適當的定義是公開、正式的福音宣講。
Evangelism is properly defined as thepublic, official, proclamation of the Gospel.
58. 福音主義是「多明尼克」派的命令。
Evangelism is a Dominical mandate.
59. 神啟示祂自己願意所有的人都得救，雖然祂的旨意是只有被揀選的才得救。
God reveals himself as desiring theredemption of all though he has decreed only the salvation of the elect whereby.
60. 每個基督徒都有義務去為信心以及他個人如何應用這個信心作見證。
Every Christian has an obligation togive witness to the faith and to his personal appropriation of that faith.
61. 福音的賜與是免費的、普世性的、善意的，但是卻非意味著普世的人都有能力相信它。
The free, universal, well-meant, offerof the gospel does not imply universal ability to believe.
62. 並非每一個人都會得救。
Not everyone will be saved.
63. 只有被揀選得才會信。
Only the elect will believe.
64. 沒有一個被揀選者會失去他的救恩。
None of the elect will be lost.
六、教會論Ecclesiology
1. 教會是普世性、也是地方性的「認信基督的聖約團體」。
The church is both the universal andlocal Christ-confessing covenant community.
2. 神所制定與描繪的職事和教會法庭是存在的，它們具有教導、牧養、和司法的權柄。
There are divinely prescribed anddescribed offices and ecclesiastical courts with teaching, ministerial, andjudicial authority.
3. 在認信基督的聖約團體中，神命定了三個特定的職事：牧師、長老、和執事。
God has ordained three special officesin the Christ-confessing covenant community: minister, elder and deacon.
4. 這三個職事各有不同的功用：牧師的職事是先知性質的，長老的職事是君王性質的，執事的職事是祭司性質的。
These three offices have distinctfunctions. The ministerial office is prophetic, the presbyterial office iskingly, and the diaconate is priestly in nature.
5. 真正的教會有三個記號：傳講純正的神的話、合宜的執行聖禮、和執行管教。
The marks of the true church are thepure preaching of the gospel, the pure administration of the sacraments, andthe exercise of discipline.
6. 最主要的恩典的管道（means of grace，或譯為恩具）是宣講神的話，聖靈借著神的話，把得救的信心作在信徒的內心。
The preaching of the Gospel is thechief means of grace and that through which God the Spirit creates saving faithamong the elect.
7. 聖禮的功能是要使得救的信心在被揀選者的內心得到確認。
The function of the sacraments is toconfirm saving faith among the elect.
8. 聖禮是恩典之約的記號（signs）和印記（seals）。
The sacraments are signs and seals ofthe covenant of grace.
9. 因為是記號和印記，所以它們指向救恩的事實。
As signs they point to the reality ofsalvation.
10. 印記有兩個意義：
The word "seal" may be takenin two senses.
i. 如果把印記視為「應許」的意思，它就是應許那些受印記的人，信耶穌就被稱為義。
If "seal" means"promise," then it is a promise to all whom it is administered thatwhoever believes in Christ is justified.
ii. 如果把印記視為「保證」的意思，它就是對那些被揀選者保證：聖禮所表明的一切，對他們而言是真實的，並會實現。
If "seal" is taken to mean"guarantee," then it is a guarantee to the elect that everythingsignified by the sacrament shall actually be true of and for them.
iii. 以後者的義意來看，聖禮對所有人的而言，是一個記號；然而，對被揀選者而言，它則是一個印記。
Taken in the latter sense, thesacraments are signs to all but seals only to the elect.
11. 作為恩典之約的記號和印記，它們是福音而不是律法。
As signs and seals of the covenant ofgrace, they are Gospel not Law.
12. 聖禮是神命定的成聖恩典的管道（means of sanctifying grace），而非稱義恩典的管道（means of justifying grace）。
The sacraments are divinely ordainedmeans of sanctifying not justifying grace.
13. 唯有浸禮和主餐是神命定的聖禮。
The only divinely ordained sacramentsare baptism and the Lord's Supper.
14. 聖禮是可見的神的話。
The sacraments are God's Word visible.
15. 聖經教導聖約孩童的受浸。
Scripture teaches the baptism ofcovenant children.
16. 孩童受浸並非是基於他們得重生的假設，而是根據浸禮是神的命定和應許。
We do not baptize covenant children onthe presumption of their regeneration, but on basis of the divine command andpromises attached to baptism.
17. 浸禮本身並不會使人重生。
Baptism does not itself regenerate.
18. 浸禮不會使每一個受浸的人都與基督聯合。
Baptism does not unite every baptizedperson "head for head" to Christ.
19. 因為與基督的聯合是「救恩的次序」（ordo salutis）（就是：救贖的施行）的源頭，所以，教導浸禮必定會把每一受浸者聯合於基督，就等於是說從它的本身（ex opere operato）賦予了救恩的施行。這是一項巨大的錯謬。
Since union with Christ is theheadwaters of the ordo salutis (i.e. the application of redemption), to teachthat baptism necessarily unites the baptized to Christ is to say it ex opereoperato confers the application of redemption upon every baptized person. Thisis a gross error.
20. 認為浸禮必定會把每一受浸者聯於基督，就等於除去了教會是有形的組織和無形的有機體的區別，這個區別是聖經和歸正神學的教導。
To say that baptism necessarily unitesthe baptized to Christ obliterates the Biblical and Reformed distinctionbetween the church considered as a visible institution and as an invisibleorganism.
21. 浸禮並不應許所有的受浸者必定都會重生（從屬靈的死亡中甦醒，得著生命）。
Baptism does not promise that all thebaptized are or will necessarily be regenerated (awakened from spiritual deathto life).
22. 浸禮對所有的受浸者而言，都是一個記號（sign），不論是否得重生，被揀選。
Baptism is a sign to all who baptized,whether regenerate and elect or not.
23. 浸禮對信徒的應許是確實的，就如同外在水洗是確實的，它表明基督的義已確實地歸算給信徒了。Baptism promises to the believer thatas certainly as water washes outwardly, so also has Christ's righteousness beenimputed to him.
24. 雖然在解經和歷史上偏向於灑水禮，但是浸禮的形式在道德上是不重要的，這是因為在救贖歷史中，被淹沒的是那些不在挪亞方舟裡的人，以及法老和他的軍隊。浸禮是向基督和祂的死認同，而不是向那些被棄絕的人認同。
The mode of baptism is morallyindifferent though effusion is exegetically and historically preferable since,in the history of salvation, the only ones who were immersed were those whowere not on the Ark with Noah and Pharaoh and his armies. Baptism is anidentification with Christ and his death, not an identification with thereprobate.
25. 主餐是神所設立的，是聖約更新的記號和印記。
The Lord's Supper is the divinelyinstituted sign and seal of covenant renewal.
26. 靠著聖靈的運作，借著信心，在聖餐中基督使信徒們吃喝祂自己的身體和血。
By the operation of the Holy Spirit,through faith, Christ feeds believers with his proper and natural body andblood in the Lord's Supper.
27. 歸正的基督徒的確表明基督是真實、真正、和實地的同在。祂的人性是真實、真正、和實地的同在於天上，並且借著聖靈，使我們在主餐中吃喝祂自己的身體和血。
Reformed Christians do confessChrist's true, real and local presence. His humanity is truly, really andlocally present in heaven and, by the Holy Spirit, we are taken to feed on histrue, proper and natural body in the Supper.
28. 羅馬天主教認為聖餐中的元素「化為」（become）基督的身體。
Rome says that the elements of theSupper become Christ's body.
29. 路德認為基督的身體與聖餐的元素「在一起」（with）。
Lutherans say that Christ's body iswith the elements.
30. 慈運禮派和福音派認為聖餐「使他們想起」（reminds them）基督的身體。
Zwinglians and the Evangelicals saythat the Supper reminds them of Christ's body.
31. 只有加爾文主義者能說聖餐「是」（is）基督的身體和血。
Calvinists alone can say that theSupper is Christ's body and blood.
32. 用要理問答來建造教會（the system of the catechism）所帶來的教會成長是對立於，且優越於訴諸情緒（the system of the anxious bench）所帶來的教會成長（譯按）。
The system of the catechism is opposedand superior to the system of the anxious bench.
七、末世論Eschatology
1. 歷史是被造的，它有一個目的（telos）和終結（terminus）。
History is a creature and has a telosand a terminus.
2. 救恩是末世性的，由於它講到從審判中被拯救，進入最後的榮耀裡。
Salvation is eschatological inasmuchas it entails deliverance from judgment to final glorification.
3. 末世論是關於最終極和「末後」的事。
Eschatology is about ultimate thingsas well as "last" things.
4. 自從耶穌升天后，我們已經處在「末後的日子」裡。
We have been in "the lastdays" since Jesus' ascension.
5. 聖經中有關末世的啟示是漸進的。
Biblical eschatology was revealedprogressively.
6. 後千禧年論和前千禧年論都是一種「榮耀神學」（theology of glory）或「過度實現的末世論」（over-realized eschatology）。Postmillennialism and Premillennialismare both forms of a theology of glory or over-realized eschatology.
7. 聖經的末世論是以基督為中心（Christocentric）的，而不是以以色列為中心（Israeleocentric）的。
Biblical eschatology is Christocentricnot Israeleocentric.
8. 後千禧年論和前千禧年論在本質上都是千禧年派。
Postmillennialism and Premillennialismare both essentially chiliast.
9. 基督在地上統治一千年是不合聖經的。
There will be no earthly millennialreign of Christ.
10. 基督從來都只有一群屬祂的子民。
Christ has always had only one people.
11. 基督的再來將會是親身、可見、可聞的，祂來是要做成救恩。
Christ will return bodily, visibly,audibly, to consummate salvation.
12. 沒有一個人知道基督什麼時候會來。
No one on this earth knows when Christwill return.
13. 基督現在就是萬有權能的主，祂正在作王統治。Christ reigns now as sovereign Lordover all.
14. 會有一個最後的審判和復活。
There will be a final resurrection andjudgment.
15. 身體和靈魂是有別的，但在死亡時會不自然地被分開。
The body and soul are distinct butseparated unnaturally at death.
16. 身體和靈魂在復活時會被重新結合在一起。
The body and soul will be reunited atthe resurrection.
17. 基督再來時身體將會復活。
The bodily resurrection will occur atChrist's return.
18. 曾經有天使的墮落。
There was an angelic lapse.
19. 撒旦是一個墮落的天使。
Satan is a fallen angel
20. 天堂是一個永恆祝福的地方或是一種永恆祝福的經歷。
Heaven is a place or experience ofeternal blessedness.
21. 地獄是一個永恆受苦的地方或是一種永恆受苦的經歷。
Hell is a place or experience ofeternal torment.
22. 被棄絕的人和撒但會在地獄受到永恆的刑罰。
The reprobate and Satan will suffereternal punishment in hell.
八、基督教倫理Ethics
1. 真正的基督教精神是不能被私有化或孤立的，它必須在認信基督的聖約團體之中活出來。
True Christianity cannot be privatizedor isolated and must be lived in the Christ Confessing Covenant Community.
2. 基督是大自然的主，也是恩典的主。
Christ is the Lord of nature and ofgrace.
3. 基督徒的生活中有兩個最大的掙扎：接受神的恩典，和神的眷護管理。
The greatest struggles of theChristian life are two: accepting divine grace and divine providence.
4. 十誡是神的律法的普遍原則。基督在馬太福音二十二37-40中說明了十誡的摘要。
The decalogue is the general equity ofGod's law. Christ summarized the decalogue in Matthew 22.37-40.
5. 自然律法與十誡在本質上是相同的，自然律法在伊甸園中它就被啟示出來了，全人類都天生有著這樣的認知，因此，所有的人在神的面前都沒有藉口。The law of nature is substantiallyidentical to the decalogue and was revealed in Eden and is known naturally byall humans such that all are without excuse before God.
6. 神的律法（無論是在舊約或是新約中所表明的）是基督徒生活的標準。
God's law (whether expressed in theOld or New Testament) is the norm for the Christian's moral life.
7. 在舊約（摩西之約）中有三種不同形態的律法：道德的（moral）、民事的（civil）、和宗教禮儀的（ceremonial）。
There are three types of law in theOld (Mosaic) Testament: moral, civil and ceremonial.
8. 由於民事和宗教禮儀的律法是具體和刻意要與舊約（摩西之約）相連的，在基督君王和祭司的工作中，它們的要求已經得到滿足，所以，它們不再約束著基督徒。
Because civil and ceremonial law werespecifically and intentionally tied to the Old (Mosaic) covenant, they werefulfilled in the Kingly and Priestly work of Christ and are therefore no longerbinding on the Christian.
9. 因為摩西的民事律法是具體和刻意要與那暫時、預表性的舊約（摩西之約）相連，它從來不是用來作為「摩西－大衛」神權政體以外任何時期的標準。
The Mosaic civil law, because it wasspecifically and intentionally tied to the temporary and typical Old (Mosaic)covenant, it was never intended to serve as norm for any other state than Mosaic-Davidictheocracy.
10. 任何企圖要重新設立摩西的民事律法，或是它們的處罰，都未能理解舊約（摩西時期之聖約）那預表性的、暫時性的、和民族性的特質。
Any attempt to reimpose the Mosaiccivil laws or their penalties fails to understand the typological, temporary,national character of the Old (Mosaic) covenant.
11. 道德律法，在它表明了神的道德旨意內容的層面，是與舊約的禮儀無關聯的，它仍然繼續約束著全人類。
The moral law, to the degree itexpresses the substance of God's moral will and is not tied to the ceremoniesof the Old covenant continues to bind all human beings.
12. 律法有三個功用：教導、民事、和規範。
There are three uses of the Law: thepedagogical, the civil and the normative.
13. 教導的功用在於把罪人推向基督。
The pedagogical use drives sinners toChrist.
14. 行政的功用在於規範政府。
The civil use norms the state.
15. 在新約裡，只有律法的第二功用可以約束政府。
In the New Covenant, only the secondtable of the Law can be said to bind the state.
16. 有兩個國度：神的國度和人的國度。
There are two kingdoms: that of theright hand and that of the left.
17. 兩個國度都處在基督的權柄之下，但是卻按著不同的方法來管理。
Both kingdoms are under the authorityof Christ, but are administered in diverse ways.
18. 按著國度不同的本質，基督徒在基督的主權之下同時生活於兩個不同的國度之中。
In each Christians live under Christ'slordship according to the nature of that kingdom.
19. 神的國度講到執行神的話和聖禮的職事。
The kingdom of the Right handdescribes the ministry of Word and sacrament.
20. 人的國度講到在公民和教會的領域中行使權力。
The kingdom of the left hand describesthe exercise of power in the ecclesiastical and civil realms.
21. 因為兩個國度是有別的，也因為十誡與自然法在實質上是相同的，所以基督徒應該在政府的領域中，根據對律法的第二功用的普世性和天然的認知，來擁護法律和政策。
Because of the distinction between thetwo kingdoms and because the Decalogue is substantially identical with naturallaw, Christians should advocate laws and policies in the civil realm on thebasis of the universal, natural knowledge of the second table of the law.
22. 律法的第三個功用規範著基督徒的生活。
The third use of the law norms the Christianlife.
23. 否認律法的第三個功用會導致「反律法主義」。
Denial of the third use of the Law(tertius usus legis) leads to antinomianism.
24. 律法的第三個功用，如同它的第一個功用，都把我們推向基督。
The third use of the law, like thefirst use, also drives us to Christ.
25. 因為律法只能從聖經中神聖的啟示而得知，所以沒有人可以用任何其它的律法來約束我們的良心。
Because it cannot be known apart fromdivine revelation in Holy Scripture, no one may bind our conscience with anylaw other than that revealed by God.
26. 成聖（sanctification）與稱義（justification）同樣都是神的恩典。
Sanctification is as gracious asjustification.
27. 成聖是稱義的結果。Sanctification is the result ofjustification.
28. 聖經啟示了神的道德旨意，這並不表示，無論是在教會裡或是在社會中，解釋和應用神聖啟示的道德標準於基督徒的生活中，不需要運用智慧。
The revelation of God's moral will inScripture does not eliminate the need for wisdom in the interpretation andapplication of divinely revealed moral norms in the Christian life whether inthe church or in civil life.
29. 基督徒的生活是出自於正確的使用恩典的管道（the means of grace）。
The Christian life flows from theright use of the means of grace.
30. 神隱藏的（命定的）旨意和啟示的（道德的）旨意應有適當的區別。後者在聖經中被啟示出來，是我們必須知道和遵行的。前者在發生之後才知道（ex post facto）。
There is a proper distinction betweenGod's hidden (decretive) and revealed (moral) will. The latter has beenrevealed in Holy Scripture and must be known and obeyed. The former is onlyknown ex post facto.
31. 對神命定的旨意並沒有秘密的啟示。
There is no secret revelation of God'sdecretive will.
32. 最好是把禱告看作是感恩最主要的部份，狹義而言，它不是恩典的管道。
It is more helpful to consider thatprayer is the chief part of thankfulness than a means of grace considerednarrowly.
33. 廣義而言，禱告可以被描述為恩典的管道，因為它是神所設立的敬拜的元素，是神所應許要運行的。
Broadly considered, prayer may bedescribed as a means of grace since it is a divinely instituted element ofworship through which God has promised to operate.
34. 「神權政體」（Theonomy）不是歸正神學的道德系統。
Theonomy is not a Reformed ethicalsystem.
35. 只有聖經明白教導或暗示要遵守的，在崇拜中才能去作。
Only that should be done in worshipwhich is explicitly taught or implicitly required by Scripture.
36. 基督徒的生活是源自於神學，沒有神學就沒有基督徒的生活。
The Christian life flows from and isimpossible without theology.
37. 聖靈是不能與神的話分開的，將祂們分開是一種妄想。
The Spirit must never be divorced fromthe Word. Any such separation is fanaticism.
38. 現代福音主義（從c.1720起）主要是受到宗教的經驗和非客觀啟示的驅使（聖經中的啟示是客觀的啟示），歸正神學與這種現代福音主義是不同的。
Inasmuch as modern evangelicalism(from c. 1720) is driven primarily by religious experience and not objectiverevelation as revealed in Scripture and confessed by the church, the Reformedmay be described as evangelical but we are not modern evangelicals.
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譯按：「anxious bench」是指19世紀第二次大復興時，芬尼（Charles Finney）所發明的一種側重道德性勸說的布道「新方法」（new measure）。講員會呼召罪人來到最靠近講臺前的一排座椅（稱為「anxious bench」），等待講員在講道後和他們談話。這是今日教會常用的布道方法，教會的建造也圍繞著這個講臺的呼召（altar call）來運作。
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