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The immediate preparation of this treatise began in 1870, when the author was called to give instruction for a year in the department of Systematic Theology, in Union Theological Seminary.
本论文的直接准备工作始于1870年，当时笔者蒙召在联合神学院系统神学系执教一年。
The work was resumed in 1874, when he was elected to this professorship, and was prosecuted down to 1888.
这项工作于1874年笔者当选为该系教授后得以恢复，并一直持续到1888年。
But some general preparation had been made for it, by previous studies and publications.
但在此之前，已经通过先前的研究和出版物为之做了一些总体的准备。
The writer had composed a History of Christian Doctrine in the years 1854-1862, which was published in 1863; and also a volume of Theological Essays containing discussions on original sin and vicarious atonement, and a volume of Sermons to the Natural Man predominantly theological in their contents.
笔者曾在1854至1862年间撰写了《基督教教义史》，该书于1863年出版；此外还著有一卷《神学文集》，其中收录了关于原罪和替代性赎罪的讨论，以及一卷主要内容为神学性的《对自然人的讲道集》。
The doctrinal system here presented will be found to be closely connected with these preceding investigations; and this will explain the somewhat frequent references to them as parts of one whole.
读者将会发现，此处呈现的教义体系与这些先前的研究紧密相关；这也解释了为何文中颇为频繁地将它们作为一个整体的几个部分来加以引述。
The Dogmatic History is the natural introduction to the Dogmatic Theology.
教义史是教义神学自然的导论。
The general type of doctrine is the Augustino-Calvinistic.
本教义的总类型是奥古斯丁-加尔文主义的。
Upon a few points, the elder Calvinism has been followed in preference to the later.
在几点上，笔者宁愿遵循早期的加尔文主义，而非晚期的。
This, probably, is the principal difference between this treatise and contemporary ones of the Calvinistic class.
这或许是本论文与当代同属加尔文主义派的论文之间的主要区别。
Upon the subject of Adam’s sin and its imputation, the author has been constrained to differ from some theologians for whom he has the highest respect, and with whom he has in general a hearty agreement.
关于亚当的罪及其归算这一主题，笔者不得不与一些自己极为敬重并且在总体上衷心认同的神学家们持不同意见。
In adopting the traducian theory of the origin of the soul, in the interest of the immediate imputation of the first sin, he believes that he has the support of some of the most careful students of Scripture, and deepest thinkers in the history of the Church.
为支持第一宗罪的直接归算，笔者采纳了灵魂遗传论（traducian theory）关于灵魂起源的观点，并相信自己得到了教会历史上一些最审慎的圣经学者和最深刻的思想家的支持。
This theory, however, even when adopted has not attained much explication.
然而，这一理论即便被采纳，也未得到太多阐释。
Some further development of it has been attempted; with what success, the reader must judge.
笔者尝试对其作了些进一步的引申；其成效如何，有待读者评判。
The doctrine of the Trinity has been constructed upon the Nicene basis, but with more reference to the necessary conditions of personality and self-consciousness, and the objections to the personality of the Infinite introduced by modern pantheism.
三位一体的教义是在尼西亚信经的基础上构建的，但更多地参照了位格和自我意识的必要条件，以及现代泛神论对无限者位格提出的异议。
In respect to the ontological argument for the Divine Existence, the author is in sympathy with the a priori spirit of the old theology.
关于神存在的本体论论证，笔者认同古旧神学的先验（a priori）精神。
The statement of the doctrine of Decrees, and of Regeneration, is founded upon the postulate, that all holiness has its source in the Infinite will, and all sin in the self-determination of the Finite.
关于预旨和重生的教义陈述，是建立在“一切圣洁源于无限者的旨意，一切罪恶源于有限者的自我决定”这一基本假定之上的。
It will be objected by some to this dogmatic system that it has been too much influenced by the patristic, mediaeval, and reformation periods, and too little by the so-called “progress” of modern theology.
有些人会反对这个教义体系，认为它受教父时期、中世纪和宗教改革时期的影响过深，而受所谓现代神学的“进步”影响太少。
The charge of scholasticism, and perhaps of speculativeness, will be made.
有人会指责其为经院主义，或许还有思辨之嫌。
The author has no disposition to repel the charge.
笔者无意反驳这一指责。
While acknowledging the excellences of the present period in respect to the practical application and spread of religion, he cannot regard it as pre-eminent above all others in scientific theology.
笔者承认当今时代在宗教的实际应用和传播方面有其卓越之处，但不能认为它在科学性神学上超越了所有其他时代。
It is his conviction, that there were some minds in the former ages of Christianity who were called by Providence to do a work that will never be outgrown and left behind by the Christian Church; some men who thought more deeply, and came nearer to the centre of truth, upon some subjects, than any modem minds.
笔者坚信，在基督教的往昔时代，有些心智蒙神的护理呼召，成就了一番基督教会永远不会超越和抛弃的事工；有些人在某些主题上的思考比任何现代心智都更深刻，更接近真理的核心。
Non omnia possumus omnes.
人非万能（Non omnia possumus omnes）。
No one age, or church, is in advance of all other ages, or churches, in all things.
没有任何一个时代或教会，在所有事上都领先于所有其他时代或教会。
It would be difficult to mention an intellect in the eighteenth or nineteenth centuries whose reflection upon the metaphysical being and nature of God has been more profound than that of Anselm; whose thinking upon the Trinity has been more subtle and discriminating than that of Athanasius; whose contemplation of the great mystery of sin has been more comprehensive and searching than that of Augustine; whose apprehension of the doctrine of atonement has been more accurate than that formulated in the creeds of the Reformation.
很难在十八或十九世纪中找出一个知识分子，其对神形而上的存在和本质的默想比安瑟伦更深刻；其对三位一体的思考比亚他那修更精微和明辨；其对罪之巨大奥秘的沉思比奥古斯丁更全面和透彻；其对赎罪教义的领悟比宗教改革信条所阐述的更准确。
In drawing from these earlier sources, the writer believes that systematic theology will be made both more truthful and more vital.
笔者相信，通过借鉴这些早期的资源，系统神学将变得更真实、也更有活力。
Confinement to modern opinions tends to thinness and weakness.
局限于现代观点会趋于肤浅和软弱。
The latest intelligence is of more value in a newspaper than in a scientific treatise.
最新的资讯在报纸上的价值要大于在科学论文中的价值。
If an author in any department gets into the eddies of his age, and whirls round and round in them, he knows little of the sweep of the vast stream of the ages which holds on its way forever and forevermore.
如果任何领域的作者陷入了他那个时代的漩涡之中，并在其中打转，那么他就对那永远奔流不息的、广阔的时代洪流之浩荡知之甚少。
If this treatise has any merits, they are due very much to daily and nightly communion with that noble army of theologians which is composed of the elite of the fathers, of the schoolmen, of the reformers, and of the seventeenth century divines of England and the Jontinent.
如果本论文有任何可取之处，那在很大程度上要归功于日夜与那支由教父、经院学者、改革家以及十七世纪英格兰和欧洲大陆神学家中的精英所组成的卓越神学大军的交通。
And let it not be supposed that this influence of the theologians is at the expense of that of the Scriptures.
而且，请不要以为神学家的这种影响是以牺牲圣经的影响为代价的。
This is one of the vulgar errors.
这是庸俗的谬误之一。
Scientific and contemplative theology is the child of Revelation.
科学性和默想性的神学是启示的产物。
It is the very Word of God itself as this has been studied, collated, combined, and systematized by powerful, devout, and prayerful intellects.
它正是神话语的本身，是由强有力的、虔诚的、祷告的心智研究、校勘、整合和系统化的结果。
In closing up the labors of forty years in theological research and meditation, the writer is naturally the subject of serious thoughts and feelings.
在结束四十年的神学研究和默想工作之际，笔者自然满怀严肃的思绪和情感。
The vastness and mystery of the science oppress him more than ever.
这门科学的浩瀚与奥秘比以往任何时候都更使他感到压力。
But the evangelical irradiations of the Sun of righteousness out of the thick darkness and clouds that envelop the Infinite and Adorable God, are beams of intense brightness which pour the light of life and of hope into the utter gloom in which man must live here upon earth, if he rejects Divine Revelation.
但是，在那笼罩着无限可颂之神的浓密黑暗与云彩中，公义的太阳所发出的福音光芒，是强烈明亮的光束，如果人拒绝神的启示，就必将生活在世上的全然幽暗之中，而这光芒将生命与盼望之光注入其中。
That this treatise may contribute to strengthen the believer’s confidence in this revelation, and to incline the unbeliever to exercise faith in it, is the prayer of the author.
笔者祷告，愿本论文能有助于坚固信徒对这启示的信心，并使不信者倾向于对其生发信心。
Union Theological Seminary,
联合神学院，
New York, May
纽约，五月
Table of Contents
目录
Preface
前言
Part 1: Theological Introduction
第一部分：神学导论
True Method in Theological Science
神学科学的正确方法
Plan, Divisions, and Subdivisions
计划、分部与次分部
Nature and Definition of Theological Science
神学科学的性质与定义
Part 2: Bibliology
第二部分：圣经论
Revelation and Inspiration
启示与默示
Authenticity of Scripture
圣经的真实性
Credibility of Scripture
圣经的可信性
Canonicity of Scripture
圣经的正典性
Part 3: Theology (Doctrine of God)
第三部分：神论（关于神的教义）
Nature and Definition of God
神的性质与定义
Innate Idea and Knowledge of God
神的先天观念与知识
Arguments for the Divine Existence
神存在的论证
Trinity in Unity
三位一体
Divine Attributes
神的属性
The Divine Decrees
神的预旨
Creation
创造
Providence
护理
Miracles
神迹
Part 4: Anthropology
第四部分：人论
Man’s Creation
人的创造
Man’s Primitive State
人的原始状态
Human Will
人的意志
Man’s Probation and Apostasy
人的试炼与背道
Original Sin
原罪
Part 5: Christology
第五部分：基督论
Christ’s Theanthropic Person
基督的神人二性位格
Christ’s Divinity
基督的神性
Christ’s Humanity
基督的人性
Christ’s Unipersonality
基督的单一位格
Christ’s Impeccability
基督的无罪性
Part 6: Soteriology
第六部分：救赎论
Christ’s Mediatorial Offices
基督的中保职分
Vicarious Atonement
替代性赎罪
Regeneration
重生
Conversion
归信
Justification
称义
Sanctification
成圣
Means of Grace
恩典的媒介
Part 7: Eschatology
第七部分：末世论
Intermediate or Disembodied State
居间或脱离身体的状态
Christ’s Second Advent
基督的第二次降临
Resurrection
复活
Final Judgment
最后的审判
Heaven
天堂
Hell
地狱
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Christian systematic theology terms Chinese translation
系统神学专有名词翻译
奥古斯丁-加尔文主义 翻译
灵魂遗传论 英文
替代性赎罪 英文
基督教 护理 教义 翻译