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….men, not professing the Christian religion, [cannot] be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the laws of that religion they do profess.
……人若不宣认（professing，指公开承认并宣告）基督教信仰，[就不能]以任何其他方式得救，无论他们多么殷勤地按着自然之光（light of nature）和他们所信奉之宗教的律法来规正自己的生活。

And, to assert and maintain that they may, is very pernicious, and to be detested [Westminster Confession of Faith, 10.4]
并且，若主张并坚持他们可以（得救），乃是极其有害（pernicious）之事，并当受憎恶 [《威斯敏斯德信条》（Westminster Confession of Faith），10.4]

There was a time in the not too distant past when evangelical leaders were in agreement regarding the eternal destiny of the unevangelized masses of mankind.
在不太遥远的过去，福音派（evangelical，指福音派）领袖对于那些未曾听闻福音（unevangelized）之广大人群的永恒归宿（eternal destiny）曾经意见一致。

Their commonly-held view was that people, absent personal faith in Jesus Christ, are lost.
他们普遍持守的观点是：人若缺少对耶稣基督的个人信心（personal faith in Jesus Christ），便是灭亡（lost）的。

This belief was one of the chief motives that drove the entire evangelical missionary enterprise.
这一信念乃是推动整个福音派宣教事业（missionary enterprise）的主要动机之一。

It was not at all uncommon to hear these leaders speak of a “lost and dying world” or an “unsaved world.”
人们常常听见这些领袖提及“一个失丧并垂死的世界”（“lost and dying world”）或“一个未得救的世界”（“unsaved world”），这并非罕见。

Today this view is called “exclusivism” in the sense that it restricts salvation exclusively to those who consciously trust Christ.
如今，这一观点被称为“排他主义”（exclusivism），意即它将救恩仅仅限制在那些有意识地信靠基督（consciously trust Christ）的人身上。

But increasing numbers of spokesmen for evangelicalism today are stating either that such exclusivism simply is not Biblically defensible, or that the Bible is not clear about the eternal state of the adherents of other religions.
然而，今日福音派（evangelicalism）愈来愈多的代言人（spokesmen）宣称：这种排他主义要么根本无法在圣经上自圆其说（Biblically defensible），要么圣经对于其他宗教信徒（adherents of other religions）的永恒结局（eternal state）并不清楚。

They are opting for what they call “inclusivism,” the teaching that God’s mercy is so wide that it can and does embrace many, if not all, non-Christian religionists on the globe-a doctrine, as we have just read, that the seventeenth-century framers of the Westminster Confession of Faith described as “very pernicious” and “to be detested,” a judgment that the Confession is not inclined often to make, particularly with the adverb “very.”
他们正在选择他们所谓的“包容主义”（inclusivism），即一种教导：上帝的怜悯（God’s mercy）如此广大，以至于它能够并且确实拥抱世上许多（若非全部）非基督教的宗教信徒（non-Christian religionists）；而正如我们刚刚所读到的，十七世纪《威斯敏斯德信条》（Westminster Confession of Faith）的起草者（framers）将此教义描述为“极其有害”（“very pernicious”）并“当受憎恶”（“to be detested”），而这种判断乃是该信条并不常作的，尤其是还加上了副词“极其”（“very”）。

Before we look at this “downgrade” trend within Evangelicalism, I want to say something about this teaching within Theological Liberalism and Roman Catholicism.
在我们察看福音派（Evangelicalism）内部这种“降格”（“downgrade”）趋势之前，我想先谈一谈这种教导在神学自由主义（Theological Liberalism）与罗马天主教（Roman Catholicism）当中的情况。

Table of Contents
目录（Table of Contents）

Introduction
引言（Introduction）

Theological Liberalism’s Doctrine of Religious Pluralism
神学自由主义（Theological Liberalism）的宗教多元主义（Religious Pluralism）教义（Doctrine）

Rome’s Doctrine of Inclusivism
罗马（Rome，指罗马天主教）的包容主义（Inclusivism）教义（Doctrine）

Evangelicalism’s Doctrine of Inclusivism
福音派（Evangelicalism）的包容主义（Inclusivism）教义（Doctrine）

General Revelation Condemns, not Saves
普遍启示（General Revelation）定罪，而非拯救

The New Testament Repudiates Inclusivism
新约（The New Testament）驳斥（Repudiates）包容主义（Inclusivism）

Rebuttal of Evangelical Inclusivism
对福音派包容主义（Evangelical Inclusivism）的反驳（Rebuttal）

Conclusion
结论（Conclusion）