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CHRISTIAN faith has at various times put widely varying appraisals on biblical eschatology.
基督教信仰在不同时期对圣经末世论有着广泛不同的评价。
The latter was first held in esteem because of the service it was able to render to early apologetics.
后者最初受到尊重是因为它能够为早期护教学提供的服务。
The two at the outset were practically identical.
二者起初实际上是相同的。
The vindication of the new-born faith depended on the proof that the Messiah, that great Agent and Consummator of God’s world-purpose, had appeared upon the scene.
新生信仰的辩护依赖于证明弥赛亚，那位神世界目的的伟大执行者和成全者，已经出现在现场。
Whosoever believed in this found himself drawn into the center of the eschatological movement, by prophets long foretold.
无论谁相信这一点，都发现自己被吸引进入末世论运动的中心，这运动是先知们早已预言的。
It is true, this apologetic subserviency did not always work in even measure to the advantage of the Scriptural scheme of Eschatology.
确实，这种护教的从属性并不总是均衡地有利于圣经末世论的体系。
The Old Testament was the chief armory from which weapons had to be drawn.
旧约是必须抽取武器的主要军械库。
Even Virgil’s Fourth Eclogue could not quite replace this, whatever its ultimate provenience.
即使维吉尔的第四田园诗也不能完全取代这一点，无论其最终来源如何。
And as to the Old Testament, who can deny that sometimes minor and isolated correspondences were subjected to a harder strain than they ought to have been asked to bear.
至于旧约，谁能否认有时次要和孤立的对应被施加了比它们应当承受的更大的压力。
At all times through the life of the Church the eschatological hope remained securely fixed upon her mind.
在教会生命的各个时期，末世论盼望始终牢固地扎根在她的心思中。
It was an uncontroverted, accepted belief.
这是一个无可争议的、被接受的信念。
Perhaps the retention of it may sometimes have been largely of a formal nature.
也许对它的保留有时可能主要是形式性的。
But there is something about these expectations and visions of the last things, that will send them into the light and focus of the consciousness of believers, whenever storms of persecution arise and hard distresses invade.
但关于这些对末后之事的期待和异象有某种东西，每当逼迫的风暴兴起和艰难的痛苦侵袭时，就会将它们送入信徒意识的光照和焦点中。
The mediaeval Roman Church seemed so unshakably fixed beyond every chance of transitoriness, and it moreover so clearly typified the true image of the ultimate city of God, that in it, one would suppose, only little soil could have been left for the cultivation of super-terrestrial fields.
中世纪罗马教会似乎如此坚不可摧地固定在一切短暂性的可能之外，而且它如此清楚地预表了神终极之城的真实形象，以致人们会认为，在其中只能留下很少的土壤来培育超地上的田地。
And yet this appearance was to some extent deceptive.
然而这种表象在某种程度上是欺骗性的。
The finest products of the hymnody of that Church, with their unearthly aroma still clinging to them after so many ages, are here to prove how rich a vein of piety ran through the hearts of their authors, derivable from the living waters of Paradise alone.
那个教会圣诗的最佳产物，经过如此多个世纪仍然散发着超凡脱俗的芬芳，在这里证明了多么丰富的敬虔血脉流淌在它们作者的心中，只能源自乐园的活水。
Its hills still stood and the birds were still delighting the saints of God with jubilance from their leafy trees.
它的山岭依然矗立，鸟儿仍然从茂密的树木上以欢乐使神的圣徒喜悦。
In the period of the Reformation the problem of the obtaining of righteousness before God filled hearts and minds.
在宗教改革时期，在神面前获得义的问题充满了人们的心思意念。
For the time this forced the eschatological hope into the background, although even then it would have been by no means paradoxical to say that the two strands of the justifying faith and the eschatological outlook remained closely intertwined.
这在当时迫使末世论盼望退居幕后，尽管即使在那时，说称义信心和末世论前景这两条线索仍然紧密交织也绝非矛盾。
Paul knew the inevitableness of this and knew it better, perhaps, than the foremost heroes of the Reformation, not even Luther or Calvin excepted.
保罗知道这一点的不可避免性，并且也许比宗教改革最杰出的英雄们更清楚地知道，甚至路德或加尔文也不例外。
While the Reformers were by no means unacquainted with the melodies of eschatological music, theirs was by preference martial music drawn from the storm and stress of the Psalter.
虽然宗教改革家们绝非不熟悉末世论音乐的旋律，但他们更偏爱从诗篇的风暴和压力中汲取的战斗音乐。
But they received something better from Paul than either prophet or Psalmist had been able to give.
但他们从保罗那里得到了比先知或诗人所能给予的更好的东西。
Paul had been the first to grasp with his master-mind the single items of eschatological belief scattered through Scripture, and to weave them into a compact, well-rounded system, so coherent, that, speaking after the manner of man, it became next to impossible for any of the precious texture henceforth to be lost.
保罗是第一个用他卓越的头脑掌握散布在圣经中的末世论信仰的单个项目，并将它们编织成一个紧凑、完善的体系，如此连贯，以致用人的方式说，从此以后几乎不可能丢失任何宝贵的结构。
He it was who made the single items of hope find themselves and group themselves into crystal formations with symmetrical shapes.
正是他使盼望的单个项目找到自己并将自己组合成对称形状的晶体构造。
Truly for this, not his smallest gift, he may justly be called the father of Christian eschatology.
确实为了这一点，这不是他最小的恩赐，他可以公正地被称为基督教末世论之父。
With the rise of Rationalism Eschatology was bound to drift into troubled waters.
随着理性主义的兴起，末世论注定要漂流进入混乱的水域。
Eschatology is preëminently historical, and Rationalism is from its cradle devoid of historic sense.
末世论卓越地具有历史性，而理性主义从其摇篮起就缺乏历史意识。
It despises tradition; the past it ignores and the future it barely tolerates with a supercilious conceit of self.
它蔑视传统；它忽视过去，对未来只是以自负的傲慢勉强容忍。
Moreover Rationalism is bent upon and enamored of the inward.
此外，理性主义倾向于并迷恋内在。
To it the essence and value of all religion lie in purely-subjective ethico-religious experiences.
对它而言，所有宗教的本质和价值在于纯粹主观的伦理宗教经验。
Now in the eschatological process from the nature of the case, the forces of propulsion must come from ab extra.
现在在末世论过程中，从事情的本质来看，推动力必须来自外在。
No nature-force can possibly be conceived as producing them.
没有任何自然力能被设想为产生它们。
All that remains of interest for Eschatology in such circles can spring from a “historicizing” curiosity only.
在这样的圈子里，末世论所剩余的兴趣只能源自”历史化”的好奇心。
Piety it is no longer capable of kindling.
它不再能够点燃敬虔。
And yet, there was and may still further appear to be something good from the Lord in this modernistic setback.
然而，在这种现代主义的挫折中，曾经有并且可能仍然显出有从主而来的某些好东西。
Driven by such a storm of denial from the old pastures, not a few of the pious sought refuge out of this chill-grown world into anticipations of the world to come.
被这样一场否认的风暴从旧牧场驱赶出来，不少敬虔的人从这个变得冰冷的世界寻求避难所进入对未来世界的期待中。
We cannot help but recoil from much distorted thought and morbid emotion, that makes present-day eschatologizing propaganda unlovable.
我们不能不从许多扭曲的思想和病态的情绪中退缩，这使得当今的末世论宣传不可爱。
But let us be sure not to overlook even the smallest grain of golden piety that may linger in it.
但让我们务必不要忽视可能留存其中的哪怕最小的一粒金色敬虔。
And meanwhile let us learn to reconcile ourselves to this outstanding sign of the times: Eschatology has become the large mountain of offense lying across the pathway of modern unbelief.
与此同时，让我们学会和解自己与这个时代的突出标志：末世论已经成为横亘在现代不信之路上的大绊脚石。
That part of it which we call Messiahship was already a piece broken from that rock in the days of Jesus.
我们称之为弥赛亚身份的那部分在耶稣的日子里已经是从那磐石上破碎的一块。
The double offense was one at bottom.
双重的绊脚石从根本上是一个。
Neither will be tolerated in modern religious thought.
在现代宗教思想中，两者都不会被容忍。
And the results will inevitably be the same.
结果将不可避免地相同。
Paul divorced from his Eschatology becomes unfit for his Apostleship; Jesus divested of his Messiahship can no longer serve us as a Saviour.
保罗与他的末世论分离就不适合他的使徒职分；耶稣被剥夺了他的弥赛亚身份就不再能作为救主服事我们。
What boots it to strive for minor (although in themselves sufficiently important) things, when we see all these treasures the Church has gloried in and all this nourishment we have lived on, burned up before our eyes in one and the same fire?
当我们看到教会所荣耀的所有这些宝藏和我们所赖以生存的所有这些滋养，在我们眼前在同一场火中被烧毁时，为次要的事情而努力有什么用呢，尽管这些事情本身足够重要？
Here, certainly, is the test-limit of what shall warrant a claim to continuity with historic Christianity and the right to further retention of the name of “Christian.”
在这里，确实是检验什么能保证声称与历史基督教的连续性和进一步保留”基督徒”名称之权利的测试极限。
GEERHARDUS VOS.
赫尔哈杜斯·沃斯
Princeton, January 21, 1930.
普林斯顿，1930年1月21日
Table of Contents
目录
Preface
序言
CHAPTER I: THE STRUCTURE OF THE PAULINE ESCHATOLOGY
第一章：保罗末世论的结构
CHAPTER II: THE INTERACTION BETWEEN ESCHATOLOGY AND SOTERIOLOGY
第二章：末世论与救恩论之间的互动
CHAPTER III: THE RELIGIOUS AND ETHICAL MOTIVATION OF PAUL’S ESCHATOLOGY
第三章：保罗末世论的宗教和伦理动机
CHAPTER IV: THE COMING OF THE LORD AND ITS PRECURSORS
第四章：主的降临及其先兆
CHAPTER V: THE MAN OF SIN
第五章：罪人
CHAPTER VI: THE RESURRECTION
第六章：复活
CHAPTER VII: ALLEGED DEVELOPMENT IN PAUL’S TEACHING ON THE RESURRECTION
第七章：保罗复活教导中被声称的发展
CHAPTER VIII: THE RESURRECTION-CHANGE
第八章：复活的改变
CHAPTER IX: THE EXTENT OF THE RESURRECTION
第九章：复活的范围
CHAPTER X: THE QUESTION OF CHILIASM, IN PAUL
第十章：保罗中的千禧年主义问题
CHAPTER XII: THE ETERNAL STATE
第十二章：永恒状态
CHAPTER XII: THE ETERNAL STATE
第十二章：永恒状态
BIBLIOGRAPHY
参考书目