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It is unspeakably sad that the atoning death of the Lord Jesus Christ—the most wonderful event that has ever happened or will happen—should have been made the occasion of contention and controversy.
主耶稣基督的赎罪之死——这乃是曾经发生过、或将要发生的最奇妙的事件——竟然被当作争执与纷争的契机，这是难以言喻的悲哀。
That it has been so, affords an awful example of human depravity.
事实既然如此，便为人类的败坏提供了一个可怕的例证。
The more so, that throughout the centuries of this Christian era, some of the hottest theological battles have been waged over the vital truth of the Atonement.
尤其令人痛心的是，在整个基督教时代的数百年间，一些最激烈的神学争战，正是围绕着“赎罪”（Atonement）这一至关重要的真理而展开的。
Speaking generally, only two views or interpretations of the Cross have received much favor among the professed people of God:
一般而言，在自称为上帝子民的人当中，只有两种关于十字架的观点或解释曾广受欢迎：
the one which affirmed that the Atonement was effected to make certain the salvation of all who believe;
一种主张赎罪已经成就，为要确保一切信的人得救；
the other which supposed that atonement was made in order to make possible the salvation of all men.
另一种则认为赎罪是为了使所有人的得救成为可能。
The former is the strict Calvinist view; the latter, the Arminian.
前者是严格的加尔文主义（Calvinist）观点；后者则是亚米念主义（Arminian）。
Even here, the difference was not merely one of terms, but of truth over against error.
即便在这里，这种差异也不仅仅是用词上的不同，而是真理与谬误之间的对立。
The one is definite and explicit; the other indefinite and intangible.
前者是确定而明确的；后者则是不确定、难以捉摸的。
The one affirms an Atonement which actually atones (i. e. fully satisfied God for those on whose behalf it was made);
前者宣告一种真正完成赎罪的赎罪（即为那些其所代表的人完全满足了上帝的公义）；
the other predicates an Atonement which was a sorry failure, inasmuch as the majority of those on whose behalf it was supposed to be offered, perish notwithstanding.
后者则假定一种可悲失败的赎罪，因为在这种观点中，那些被认为是为其而献上赎罪的大多数人，最终仍然灭亡。
The logical and inevitable corollary of the one is a satisfied, because triumphant Savior;
前一种观点在逻辑上、并且不可避免地，得出的结论是：一位因得胜而满足的救主；
the other (if true) would lead, unavoidably, to a disappointed, because defeated Savior.
而另一种观点（若为真）则不可避免地导致一位因失败而失望的救主。
The former interpretation was taught by such men as Wickcliff, Calvin, Latimer, Tyndale, Bunyan, Owen, Dodderidge, Jonathan Edwards, Toplady, Whitefield, Spurgeon, etc.
前一种解释曾由威克里夫（Wickcliff）、加尔文（Calvin）、拉蒂默（Latimer）、丁道尔（Tyndale）、班扬（Bunyan）、欧文（Owen）、多德里奇（Dodderidge）、乔纳森·爱德华兹（Jonathan Edwards）、托普雷迪（Toplady）、怀特腓（Whitefield）、司布真（Spurgeon）等人所教导。
The latter by men who, as theologians, were not worthy to unloose their shoes.
而后一种则是由一些神学家所主张，这些人在神学造诣上，连给他们解鞋带都不配。
Table of Contents
目录
Introduction
引言
A Contemporary Theory
一种当代的理论
Problems with Universal Atonement
普遍赎罪（Universal Atonement）的问题
Particular Redemption
特定救赎（Particular Redemption）
Conclusion
结论