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For well over a decade before his untimely death on January 1st, 1937, J. Gresham Machen was recognized by many as the most valiant and eloquent spokesman for orthodox Christianity in America, if not in the entire world.
在1937年1月1日他英年早逝之前的十多年里，J.葛雷胜·梅钦（J. Gresham Machen）被许多人认为是美国，乃至全世界，为正统基督教最勇敢、最雄辩的代言人。
Speaking on the background of many years of collaboration and intimate friendship, but also as a well-informed and keen observer of theological and ecclesiastical developments, Professor Caspar Wistar Hodge of Princeton characterized Dr. Machen as being, at the time of his passing, “the greatest theologian in the English-speaking world” and “the greatest leader of the whole cause of evangelical Christianity.”
普林斯顿的卡斯帕·威斯塔尔·霍奇（Caspar Wistar Hodge）教授，本着多年合作和亲密友谊的背景，同时也作为神学和教会发展的一位消息灵通且敏锐的观察家，将梅钦博士（Dr. Machen）在其离世时，评价为“英语世界中最伟大的神学家”和“整个福音派基督教事业中最伟大的领袖”。
At the same time Dr. R. A. Meek, a prominent Southern Methodist, hailed him as “the first Protestant minister in the nation” and “the ablest exponent and defender of evangelical Christianity.”
与此同时，著名的南方循道宗（Southern Methodist）人士R. A. 米克（Dr. R. A. Meek）博士，赞誉他为“全美首屈一指的更正教牧师”和“福音派基督教最有能力的阐释者和捍卫者”。
More than a decade earlier Dr. John A. Hutton, influential editor of The British Weekly, introduced him most warmly to his readers and devoted an extended series of feature articles to the book What Is Faith?, which had been published in 1925.
十多年前，《英国周刊》（The British Weekly）有影响力的编辑约翰·A. 赫顿（Dr. John A. Hutton）博士曾向他的读者热情地介绍梅钦，并用一系列的专题文章来介绍他于1925年出版的《什么是信仰？》（What Is Faith?）一书。
And the brilliant Religious Editor of the Boston Evening Transcript, Albert C. Dieffenbach, himself a Unitarian, eulogized him as being “as learned and valiant a spiritual warrior as the Protestant Church has produced in modern times, … a Christian of apostolic ardor,” and as one who “sought the truth diligently, devotedly, and with dedication.”
《波士顿晚报》（Boston Evening Transcript）的杰出宗教编辑阿尔伯特·C. 迪芬巴赫（Albert C. Dieffenbach）本人是一位一位论者（Unitarian），他赞扬梅钦是“更正教（Protestant Church）在现代所产生的，学识渊博且最勇敢的属灵战士，……一位具有使徒般热忱的基督徒”，并称他是一位“勤奋、虔诚、专心致志地寻求真理”的人。
Nor was the recognition of Dr. Machen’s eminence as a Christian spokesman restricted to the ecclesiastical world.
梅钦博士作为基督教代言人的卓越声望，并未局限于教会界。
Walter Lippmann, speaking of Christianity and Liberalism, which had been published in 1923, said: “It is an admirable book.
沃尔特·李普曼（Walter Lippmann）在谈到他于1923年出版的《基督教与自由主义》（Christianity and Liberalism）时说：“这是一本令人钦佩的书。”
For its acumen, for its saliency and for its wit, this cool and stringent defence of orthodox Protestantism is, I think, the best popular argument produced by either side.
“凭借其洞察力、突出性和机智，这部对正统更正教冷静而严厉的辩护，我认为是双方所提出的最好的通俗论证。”
We shall do well to listen to Dr. Machen.
我们听取梅钦博士的意见是明智的。
The Liberals have yet to answer him.”
自由主义者们尚未对祂作出回应。”
And H. L. Mencken, himself a skeptic of the deepest dye, singled out Machen on more than one occasion for his heroic defence of Christianity in which—so Mr. Mencken judged—he had every advantage, both logical and moral, over his modernist opponents.
而H. L. 门肯（H. L. Mencken）本人是一位最深度的怀疑论者，他不止一次地挑出梅钦，赞扬他对基督教的英勇辩护，门肯先生判断——在其中梅钦在逻辑和道德上都胜过他的现代主义对手。
The reputation of Professor Machen was most firmly established by the impact made by his widely read books.
梅钦教授的声誉，最牢固地建立在他那些广为阅读的书籍所产生的影响之上。
His trenchant The Origin of Paul’s Religion (1921) and his masterful The Virgin Birth of Christ (1930; rev. edit. 1932) are monumental contributions to the exposition and defence of the Christian Faith, and constitute the chief evidences of his profound and articulate scholarship.
他那犀利的《保罗宗教的起源》（The Origin of Paul’s Religion, 1921）和他那精湛的《基督的童贞女降生》（The Virgin Birth of Christ, 1930年；1932年修订版），是对基督教信仰的阐释与辩护的里程碑式贡献，并构成了他渊博而清晰的学识的主要证据。
New Testament Greek for Beginners (1923 ff.), while designed for elementary instruction, is an admirably concise and lucid textbook which could have been prepared only by a master of the subject and has proved a delight to teachers for twenty-five years.
《初级新约希腊语》（New Testament Greek for Beginners, 1923年起）虽然是为初级教学而设计，但它是一本极其简洁明了的教材，只有该学科的大师才能编写出来，并在二十五年里一直深受教师们的喜爱。
The other books from his pen, though far from superficial, soon gained and still retain a wide popular appeal.
出自他笔下的其他书籍，虽然绝不肤浅，但很快就获得了，并至今仍保持着广泛的群众吸引力。
In addition to the two works mentioned in the preceding paragraphs, they include especially the volumes of radio addresses entitled The Christian Faith in the Modern World (1936) and The Christian View of Man (1937), in which he presented a fresh and effective exposition of the Christian Faith from his standpoint of whole-hearted commitment to Calvinism as constituting consistent Biblical Christianity.
除了前面几段中提到的两部著作之外，它们尤其包括那些广播讲座的文集，名为《现代世界中的基督教信仰》（The Christian Faith in the Modern World, 1936）和《基督教的人观》（The Christian View of Man, 1937），在其中他从对加尔文主义（Calvinism）的全然委身（commitment）立场，将之视为一贯的合乎圣经的基督教（Biblical Christianity），从而对基督教信仰作出了崭新而有效的阐释。
However basic these books are to a true estimate of Dr. Machen’s significance, they do not tell the whole story.
然而，尽管这些书对于正确评价梅钦博士的意义至关重要，但它们并未道出全部。
Although he was a scholar and teacher of the highest rank, and had few equals in giving perspicuous literary expression to the results of meticulous research, he was far more than a master in the academic sphere.
虽然他是一位最高级别的学者和教师，并且在将其细致研究的结果清晰地用文学形式表达出来方面鲜有匹敌者，但他在学术领域之外的成就远不止于此。
As a preacher and speaker on conference platforms his services were in constant demand.
作为一名传道人（preacher）和会议讲台上的讲员，他的服务一直被不断地需求。
Moreover, he was frequently in the public eye because of his timely and vigorous utterances on the issues of the day.
此外，由于他对时事问题所作的及时而有力的言论，他经常受到公众的关注。
He was one of the most colorful and controversial figures of his time, and it is doubtful that in the ecclesiastical world of the twenties and thirties any religious leader was more constantly in the limelight.
他是他那个时代最多姿多彩、最具争议的人物之一，在二三十年代的教会界，很少有宗教领袖能比他更经常地成为公众关注的焦点。
It is these wider and somewhat more popular aspects of Machen’s career that are brought especially to view in this collection of sermons and addresses.
正是梅钦职业生涯中这些更广泛、更具大众性的方面，在这本讲道和讲章（addresses）的合集中得到了特别的展现。
Moreover, this volume serves the purpose of making available to the reading public a considerable body of materials which otherwise would not be generally accessible.
此外，本书旨在向读者公开大量在其他情况下无法普遍获得的材料。
A few of the items published here have indeed become fairly widely known due to circulation in pamphlet form, but merit inclusion in this collection for the very reason that they were among the most influential of his briefer writings.
在此出版的少数几篇作品，确实曾因小册子形式的发行而广为人知，但正因为它们是梅钦较短著作中最具影响力的作品之一，所以它们值得被收录到这个合集中。
Many others, however, found publication in magazines and newspapers which are not generally available.
然而，许多其他作品曾在杂志和报纸上发表，但这些杂志和报纸通常不容易找到。
And a large number owe their presence to the fact that access to the files of Dr. Machen has brought to light manuscripts of sermons and other papers which were not published by the author but which, in many instances, were widely used in the pulpit and on public platforms over a period of many years.
还有大量的作品之所以得以存在，是由于查阅梅钦博士的文件档案，发掘了那些作者本人未曾出版，但在许多情况下被梅钦本人多年来在讲坛和公共讲台上广泛使用的讲道和其它文稿。
The descriptions which follow provide more specific information concerning the character and occasion of the individual items.
接下来的说明将提供关于每篇作品的性质和场合的更具体信息。
The twenty sermons presented herein, with a few notable exceptions, were not prepared for publication by Dr. Machen, but by the editor of this volume.
本书中呈现的二十篇讲道，除了少数值得注意的例外，并非由梅钦博士准备出版，而是由本书编辑整理的。
Several were printed in The Presbyterian Guardian; others now appear in print for the first time.
其中有几篇曾刊登在《长老会卫报》（The Presbyterian Guardian）上；其他一些则是首次付梓印刷。
Though not intended for publication, their value is enhanced by the consideration that they were prepared to be preached.
尽管这些讲道并非为出版而准备，但考虑到它们是为宣讲而预备的，其价值反而得到了提升。
And they were preached, most of them time and again.
而且它们被宣讲过，其中大多数都曾被一遍又一遍地宣讲。
A printed sermon perhaps never is as effective as one that is spoken, and that is surely true of Dr. Machen’s sermons.
一篇印出来的讲道或许永远没有一篇被讲出来的讲道那么有效，对于梅钦博士的讲道来说，情况肯定如此。
Yet his preaching was so free of the orator’s tricks, so simple and unaffected, that it does not share the common fate of the printed sermon when seen in cold type.
然而，他的讲道是如此地没有演说家的花招，如此地简单和不矫揉造作，以至于当它以冰冷的铅字呈现时，并没有遭受印刷讲道通常的命运。
For his preaching was never a shallow or hollow assembly of words.
因为他的讲道绝不是空泛或空洞的词语堆砌。
The message was not contrived to adorn the messenger; the messenger was the mere instrument to herald forth the Word of God.
信息不是为了点缀传信者而设计的；传信者只是一个工具，用来宣扬上帝的圣言（Word of God）。
Although the sermons presented may be regarded as more or less representative of Machen’s preaching over a period of two or more decades, the order here is broadly speaking chronological.
虽然所呈现的这些讲道可以被视为或多或少地代表了梅钦在二十多年间的讲道风格，但这里的编排大致上是按时间顺序的。
The first eight sermons, for example, though preached on many occasions, are known to have been delivered in the sequence given during the year in which he was Stated Supply in the First Presbyterian Church of Princeton, 1923–1924.
例如，前八篇讲道，虽然在许多场合宣讲，但已知它们是在1923年至1924年他担任普林斯顿第一长老会（First Presbyterian Church of Princeton）定期供应牧师（Stated Supply）的那一年，按照给出的顺序宣讲的。
The two following sermons (IX, X) belong to this same period, although specific evidence is lacking that they were preached in the Princeton series of 1923–1924.
接下来的两篇讲道（第九、十篇）也属于同一时期，尽管缺乏具体的证据证明它们是在1923年至1924年的普林斯顿系列中宣讲的。
The remaining sermons are distinctive in that they were prepared for special occasions.
其余的讲道之所以与众不同，是因为它们是为特殊场合准备的。
“The Gospel and Modern Substitutes” (XI) is given substantially in the form in which it was utilized as an address before the 54th State Convention of the Y.M.C.A. held in Indiana, Penna., on April 14th, 1923, but has been edited with the help of another manuscript.
《福音与现代替代品》（The Gospel and Modern Substitutes, 第十一篇）基本上是以它于1923年4月14日在宾夕法尼亚州（Penna.）印第安纳（Indiana）举行的基督教青年会（Y.M.C.A.）第54届州大会上被用作讲章时的形式呈现的，但已借助另一份手稿进行了编辑。
It is grouped with the sermons because it was used as such on a number of occasions, and though it is hardly a typical sermon it is assuredly most original and arresting.
它与讲道归为一组，是因为它在许多场合被当作讲道使用，虽然它算不上是一篇典型的讲道，但它无疑是最具独创性和引人注目的。
The three following sermons have in common the fact that they were first delivered in Miller Chapel in Princeton in fulfillment of the responsibility devolving upon the professors to preach to the students once a year.
接下来的三篇讲道有一个共同点，那就是它们都是最初在普林斯顿的米勒礼拜堂（Miller Chapel）中宣讲的，以履行教授们每年向学生讲道一次的责任。
The first of this group (XII) was preached on March 8th, 1925.
这组中的第一篇（第十二篇）是在1925年3月8日宣讲的。
Soon thereafter thousands of copies in pamphlet form were circulated throughout the world.
此后不久，数以千计的副本以小册子的形式在全世界流通。
“Prophets False and True” (XIII) was the chapel sermon for the following year, and, upon invitation of Joseph Fort Newton, editor of Best Sermons, 1926, was included in that volume.
《真假先知》（Prophets False and True, 第十三篇）是下一年的礼拜堂讲道，并应《1926年最佳讲道集》（Best Sermons, 1926）编辑约瑟夫·福特·牛顿（Joseph Fort Newton）的邀请，被收录在该书中。
“The Good Fight of Faith” (XIV) was preached on March 10th, 1929, and was the last sermon delivered at Princeton, for it was in that year that Dr. Machen resigned his position there.
《打那美好的仗》（The Good Fight of Faith, 第十四篇）是在1929年3月10日宣讲的，也是梅钦博士在普林斯顿的最后一次讲道，因为他正是在那一年辞去了他在那里的职位。
“Constraining Love” (XV) was delivered at the Second General Assembly of the Presbyterian Church of America, later known as The Orthodox Presbyterian Church, on November 12th, 1936.
《激励之爱》（Constraining Love, 第十五篇）是在1936年11月12日，于美国长老会（Presbyterian Church of America）的第二届总议会（General Assembly）上宣讲的，该教会后来被称为正统长老会（The Orthodox Presbyterian Church）。
The final five items in this group (XVI–XX) were radio addresses rather than sermons, but their right to a place here will perhaps not be seriously disputed.
这组中最后的五篇（第十六至二十篇）是广播讲章，而非讲道，但它们在此处的地位或许不会受到严重的质疑。
In The Christian Faith in the Modern World and The Christian View of Man we possess the popular expositions of Christian doctrine that had been prepared for radio audiences over a period of two seasons.
在《现代世界中的基督教信仰》和《基督教的人观》中，我们拥有了他在两个广播季中为听众准备的、对基督教教义的通俗阐释。
Dr. Machen had expressed the hope of continuing the series for at least two more years and thus of rounding out a survey of Christian doctrine that might prove helpful especially to college students and classes in Bible study generally.
梅钦博士曾表示希望将此系列继续至少两年，从而完成对基督教教义的概述，这可能对大学生和一般查经班特别有帮助。
In the midst of the third year of this radio ministry, however, he was struck down, and this hope failed of fulfillment.
然而，在他电台事工的第三年，他却被病痛击倒，这个希望未能实现。
The five messages included here are a selection from twelve manuscripts employed for the broadcasts.
此处收录的五篇信息是从用于广播的十二份手稿中选出的。
Although they were prepared under terrific pressure of responsibilities of many kinds, and were left in an unpolished form, they constitute valuable additions to our knowledge of his message.
尽管它们是在各种责任的巨大压力下准备的，并且是以未经润饰的形式留下来的，但它们构成了对我们了解他信息的宝贵补充。
“The Creeds and Doctrinal Advance” (XVI) was one of the first addresses in the fall of 1936; the final four were delivered on the final four Sundays of his life, the last being given on December 27th, only five days before his death.
《信条与教义的进步》（The Creeds and Doctrinal Advance, 第十六篇）是1936年秋季的首批讲章之一；最后的四篇则是在他生命中最后的四个主日宣讲的，最后一篇是在他去世前仅五天的12月27日发表的。
Special interest attaches to the next to the last address which was devoted to “The Active Obedience of Christ.”
倒数第二篇讲章，专门讨论《基督的积极顺服》（The Active Obedience of Christ），具有特殊的意义。
For it provides a most illuminating background for a telegram dictated on the last day of his life to his nurse for transmission to his colleague Professor John Murray: “I’m so thankful for active obedience of Christ; no hope without it.”
因为它为祂在生命的最后一天口述给护士、请其转达给他的同事约翰·穆雷（Professor John Murray）教授的电报提供了最具启发性的背景：“我如此感谢基督的积极顺服；没有祂就没有盼望。”
Prior to the delivery of that address on December 20th, he had been discussing this precious doctrine with Mr. Murray, and now as he lay at death’s door he could not but bear testimony to the confidence that, through the substitutionary atonement of Christ, he enjoyed assurance, not only of full remission of sin and its penalty, but also of being accepted as perfectly obedient and righteous because of the perfect obedience of Christ to the divine will.
在12月20日发表那篇讲章之前，他一直在与穆雷先生讨论这一宝贵的教义，现在当他躺在死亡的门前时，他不能不作见证，表明他坚信，通过基督的代赎（substitutionary atonement），他不仅确信罪和罪的刑罚得到完全赦免，而且因着基督对神圣旨意（divine will）的完全顺服，祂也被接纳为完全顺服和公义。
An exultant note of triumph through the merit of his Saviour was thus sounded forth as he was about to enter the divine presence.
因此，在他即将进入神圣的临在（divine presence）时，借着他救主（Saviour）的功劳所发出的得胜的欢呼声响彻出来。
Acknowledgment is hereby made to Harcourt, Brace & Co. for permission to reprint “Prophets False and True.” (XIII) from the volume, Best Sermons, 1926, edited by Joseph Fort Newton.
特此感谢哈考特·布雷斯公司（Harcourt, Brace & Co.）允许从约瑟夫·福特·牛顿编辑的《1926年最佳讲道集》一书中重印《真假先知》（第十三篇）。
I wish also to express my gratitude to Miss Margaret S. Robinson for assistance in preparing copy and to my wife and the Rev. Leslie W. Sloat for their help in reading proof.
我还要向玛格丽特·S. 罗宾逊小姐（Miss Margaret S. Robinson）表示感谢，感谢她在准备文稿方面的协助，并感谢我的妻子和莱斯利·W. 斯洛特牧师（Rev. Leslie W. Sloat）在校对方面的帮助。
My prayer is that this volume not only may serve to enlarge the understanding and appreciation of the heroic witness of J. Gresham Machen, but also may contribute positively to the proclamation of the Gospel of Jesus Christ to which he gave his life.
我的祷告是，本书不仅能增进对J.葛雷胜·梅钦英勇见证的理解与欣赏，而且能为祂献上生命的耶稣基督的福音（Gospel of Jesus Christ）的宣讲作出积极的贡献。
Table of Contents
目录
Introduction
导言
I. God Transcendent
一. 超越的上帝
II. Isaiah’s Scorn of Idolatry
二. 以赛亚对偶像崇拜的蔑视
III. The Fear of God
三. 敬畏上帝
IV. Sin’s Wages and God’s Gift
四. 罪的工价与上帝的恩赐
V. The Issue in the Church
五. 教会中的争议
VI. The Letter and the Spirit
六. 字句与精意
VII. The Brotherhood in Christ
七. 基督里的弟兄情谊
VIII. The Claims of Love
八. 爱的要求
IX. The Living Saviour
九. 活着的救主
X. Justified by Faith
十. 因信称义
XI. The Gospel and Modern Substitutes
十一. 福音与现代替代品
XII. The Separateness of the Church
十二. 教会的分别性
XIII. Prophets False and True
十三. 真假先知
XIV. The Good Fight of Faith
十四. 打那美好的仗
XV. Constraining Love
十五. 激励之爱
XVI. The Creeds and Doctrinal Advance
十六. 信条与教义的进步
XVII. Christ Our Redeemer
十七. 基督是我们的救赎主
XVIII. The Doctrine of the Atonement
十八. 赎罪论
XIX. The Active Obedience of Christ
十九. 基督的积极顺服
XX. The Bible and the Cross
二十. 圣经与十字架