|
Getting your Trinity Audio player ready... |
中文下载
PREFACE
序言
DURING the temporary occupation of the pulpit of the First Presbyterian Church in this city, a few years ago, some of the young members of that church requested me to instruct a Bible-class, on Sabbath nights, in the distinctive doctrines of the Calvinistic faith.
几年前，在我暂时占据本城第一长老会教会讲台期间，该教会的一些年轻成员请求我在安息日晚上教导一个圣经班，讲授加尔文主义信仰的独特教义。
A large number were enrolled, and the understanding was that the members of the class would be entitled to a free interrogation of the instructor.
有大量的人报名参加，双方的理解是班级成员有权自由地向教师提问。
Unexpectedly, from the very first, a large promiscuous congregation attended, and the liberty to ask questions was used by outsiders, the design appearing to be to start difficulties rather than to seek light, and to convert the exercise into a debate.
出乎意料的是，从一开始就有大量混杂的会众参加，而提问的自由被外来者使用，其意图似乎是要制造困难而不是寻求亮光，并把这个活动变成一场辩论。
To avoid this result, and to treat objections in a more logical and orderly manner than was possible in extemporized replies to the scattering fire of miscellaneous inquiries, resort ere-long was had to written lectures.
为了避免这种结果，并以比即兴回答各种零散询问的散射炮火更合乎逻辑和有序的方式处理反对意见，不久便诉诸于书面讲稿。
Notwithstanding this change, the attendance and the interest suffered no abatement, but rather increased – a fact which seemed to militate against the common opinion that doctrinal discussions would prove dry and unacceptable to a popular audience.
尽管有这一改变，出席人数和兴趣并未减弱，反而增加了——这一事实似乎反驳了教义讨论对大众听众来说会显得枯燥和不受欢迎的普遍看法。
The lectures, which were prepared not without painstaking labor, suggested the production of a formal treatise on the subjects which had occupied all the available time-namely, Election and Reprobation, with special reference to the Evangelical Arminian theology.
这些讲稿是经过辛勤劳作准备的，它们促使我撰写一篇关于占用了所有可用时间的主题的正式论文——即拣选和遗弃，特别参照福音派阿米念主义神学。
This was done, and a discussion of the doctrine of justification, in relation to that theology, was added.
这个工作完成了，并且增加了关于称义教义与该神学关系的讨论。
Another reason which conduced to the preparation of this work was the conviction that there is room for it.
促使准备这部作品的另一个原因是确信它有存在的空间。
A distinguished writer has remarked, that one who solicits the attention of the public by publishing a book should have something to say which had not been said before.
一位杰出的作家曾评论说，一个通过出版书籍来征求公众关注的人应该有一些以前未曾说过的话要说。
This opinion, no doubt, needs qualification; but it applies, to some extent, in the present instance.
这个意见无疑需要限定；但在目前的情况下，它在某种程度上是适用的。
The ground covered by the controversy between Calvinists and Evangelical Arminians has not been completely occupied.
加尔文主义者和福音派阿米念主义者之间争议所涵盖的领域尚未被完全占据。
John Owen’s “Display of Arminianism,” and similar works of the Puritan period, antedated the rise of Evangelical Arminianism.
约翰·欧文的《阿米念主义的展示》以及清教徒时期的类似作品，早于福音派阿米念主义的兴起。
Jonathan Edwards was a contemporary of John Wesley.
乔纳森·爱德华兹是约翰·卫斯理的同时代人。
Principal Hill’s comparison of Calvinism and Arminianism had reference mainly to the Remonstrant system, as developed by Episcopius and Curcellaeus, Grotius and Limborch.
希尔校长对加尔文主义和阿米念主义的比较主要参照了抗辩派体系，该体系由伊皮斯科皮乌斯和库尔切莱乌斯、格劳秀斯和林伯希所发展。
The same is, in a measure, true of Principal Cunningham’s comparative estimate of Calvinism and Arminianism in his Historical Theology.
在某种程度上，坎宁安校长在其《历史神学》中对加尔文主义和阿米念主义的比较评估也是如此。
The comparative treatment of Calvinism ‘and modern, Evangelical Arminianism, contained in works on Systematic Theology composed in recent times, are, however able, necessarily brief and somewhat meagre.
近代系统神学著作中所包含的对加尔文主义和现代福音派阿米念主义的比较论述，虽然很有能力，但必然简短且有些贫乏。
Such works as those of Green, Annan and Fairchild hardly profess to be severely analytical or exhaustive of any one topic.
格林、安南和费尔柴尔德等人的著作几乎不声称对任何一个主题进行严格的分析或详尽的论述。
Dr. N. T. Rice’s “God Sovereign and Man Free,” although a valuable discussion, is brief, and leaves much to be said even in regard to the question it handles.
莱斯博士的《神主权与人自由》虽然是有价值的讨论，但很简短，即使在它所处理的问题上也留下了许多有待论述的地方。
There seemed, therefore, to be room for further discussion concerning the relative merits of Calvinism and Evangelical Arminianism, and it is hoped that the present attempt will not be considered arrogant on the ground of being superfluous.
因此，似乎有空间进一步讨论加尔文主义和福音派阿米念主义的相对优点，希望目前的尝试不会因为是多余的而被认为是傲慢的。
Still another incentive leading to the production of this volume has been furnished by the taunt ever and anon issuing from Arminian sources that “Calvinism is dying,” and the sneering intimation of recent works-Dr. Miner Raymond’s “Systematic Theology,” for example-that but few people of sense now pretend to hold some of its peculiar and monstrous tenets.
促使这卷书产生的另一个动机是来自阿米念主义来源不时发出的嘲讽，说”加尔文主义正在消亡”，以及近期著作——例如迈纳·雷蒙德博士的《系统神学》——的冷嘲热讽式的暗示，即现在只有很少有理智的人假装持守其某些奇特和可怕的信条。
An honest indignation justifies the disproof of such contemptuous allegations; and, however inadequate may be the present defence of the venerable theology thus belittled, it is prompted by the profound conviction that the system known as Calvinism expresses the faith of martyrs, confessors and reformers, the faith in which the majority of Christ’s true people have lived and died; that it is the truth of God ; and that, instead of dying, it is as immortal as that Inspired Word which liveth and abideth forever.
诚实的义愤证明反驳这种轻蔑指控是正当的；尽管对如此被贬低的这一可敬神学的当前辩护可能是不充分的，但它是出于深刻的信念，即被称为加尔文主义的体系表达了殉道者、认信者和改教者的信仰，是基督真百姓中的大多数人所持守并为之而死的信仰；它是神的真理；而且它非但没有消亡，反而像那永活永存的默示圣言一样不朽。
If opponents deem it to be dying, and imagine that they can hasten its coveted dissolution, they will find its supposed dying-chamber an arena of vigorous contest, and its fancied death-bed a redoubt that neither they nor the powers of hell can carry by storm.
如果对手认为它正在消亡，并想象他们能够加速其渴望的消解，他们将会发现其所谓的临终房间是一个激烈较量的竞技场，其幻想的临终床榻是一个无论他们还是地狱的权势都无法攻克的堡垒。
The work does not assume to cover the whole field of the controversy of which it treats, to discuss articulately all the distinctive views of the systems compared.
这部作品并不假定涵盖它所处理的争议的整个领域，也不假定清晰地讨论所比较体系的所有独特观点。
It is its purpose to bring out their radical and controlling principles, in themselves and in their necessary connections, to confront them with each other, and to subject them to a searching examination.
它的目的是揭示它们根本和主导的原则，无论是在其本身还是在其必然联系中，使它们彼此对质，并对它们进行深入的审查。
I have endeavored to write in a calm and dispassionate temper, consistent with sincere, brotherly love to those of God’s people from whose views I differ; and, in submitting the results of long reflection, embodied in this volume, to the judgment of candid readers, I invoke for them a like calm and dispassionate consideration.
我努力以平静和冷静的态度写作，与对神百姓中那些与我观点不同之人的真诚弟兄之爱相一致；在将长期反思的结果——体现在这卷书中——提交给坦诚读者的判断时，我恳求他们同样给予平静和冷静的考虑。
The work is humbly committed to Him whose truth it professes to vindicate, with the prayer that He will deign to employ it for His glory and the good of His Church.
这部作品谦卑地交托给那位它宣称要为之辩护其真理的祂，祈求祂俯允使用它为着祂的荣耀和祂教会的益处。
Especially would I be grateful, if He would be pleased to use it for arresting, at least in some degree, the tendency now manifested on the part of some professed Calvinists seriously to modify the doctrines of the Calvinistic Symbols.
我特别感恩的是，如果祂愿意使用它来至少在某种程度上遏制目前一些自称加尔文主义者所表现出的严重修改加尔文主义信条教义的倾向。
COLUMBIA, S. C., Jan. 18, 189o.
南卡罗来纳州哥伦比亚，1890年1月18日。
TABLE OF CONTENTS
目录
Preface
序言
PART I.
第一部分
Introductory Remarks
引言
Section I. Doctrine of Election Stated and Proved
第一节 拣选教义的陈述与证明
Section II. Doctrine of Reprobation Stated and Proved
第二节 遗弃教义的陈述与证明
Section III. Objections from the Moral Attributes of God Answered
第三节 回答从神的道德属性而来的反对意见
Preliminary Remarks
预备性说明
- Objection from Divine Justice.
一、从神圣公义而来的反对意见
- Objection from Divine Goodness.
二、从神圣良善而来的反对意见
- Objection from Divine Wisdom.
三、从神圣智慧而来的反对意见
- Objection from Divine Veracity.
四、从神圣真实而来的反对意见
Section IV. Objections from the Moral Agency of Man Answered
第四节 回答从人的道德能动性而来的反对意见
PART II.
第二部分
Transitional Observations
过渡性观察
Section I. Calvinistic Doctrine of Justification Stated
第一节 加尔文主义称义教义的陈述
Section II. Ground of Justification
第二节 称义的根基
Section III. Nature of Justification
第三节 称义的本质
Section IV. Condition of Justification
第四节 称义的条件