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The writings of B. B. Warfield are to be commended to everyone for edification and growing in the knowledge of our Lord.
B. B. 华腓德的著作值得向每个人推荐，以作为造就，并在我们主的知识上长进。

I have collected 76 helpful essays and sermons (2669 pages) listed alphabetically and put them into a convenient eBook format with actively linked table of coontents.
我收集了76篇有益的论文和讲章（2669页），按字母顺序排列，并将其放入方便的电子书格式中，带有可点击链接的目录。

Hope you find them a meaningful addition to your digital library.
希望你发现它们对你的数字图书馆来说是有意义的增添。

Benjamin Breckinridge Warfield (1851-1921) was professor of theology at Princeton Seminary from 1887 to 1921.
本杰明·布雷肯里奇·华腓德（1851-1921）于1887年至1921年担任普林斯顿神学院的神学教授。

Many of his sermons and collected works (nearly all of which are essays that first appeared in journals such as the Princeton Theological Review, the Harvard Theological Review, the Presbyterian and Reformed Review, as well as encyclopedia articles, etc.) have been gathered here, and arranged alphabetically.
他的许多讲章和文集（几乎都是最初发表在《普林斯顿神学评论》、《哈佛神学评论》、《长老会与改革宗评论》等期刊上的论文，以及百科全书文章等）已汇集于此，并按字母顺序排列。

This eBook includes the following 76 Essays and Sermons from B. B. Warfield
这本电子书包含以下76篇来自B. B. 华腓德的论文和讲章

Table of Contents
目录

Annihilationism Apologetics
灵魂灭绝论 护教学

Atonement
赎罪

Biblical Doctrine of the Trinity, The
圣经的三位一体教义

Biblical Idea of Revelation, The
圣经的启示观念

Brief and Untechnical Statement of the Reformed Faith, A
改革宗信仰的简明非技术性陈述

Calvin as a Theologian
作为神学家的加尔文

Calvin’s Doctrine of God
加尔文的上帝论

Calvin’s Doctrine of the Creation
加尔文的创造论

Calvin’s Doctrine of the Knowledge of God
加尔文的认识上帝论

Calvin’s Doctrine of the Trinity
加尔文的三位一体论

Calvinism
加尔文主义

Calvinism Today
今日加尔文主义

Charles Darwin’s Religious Life: A Sketch in Spiritual Biography
查尔斯·达尔文的宗教生活：属灵传记素描

Children in the Hands of the Arminians, The
阿明尼乌主义者手中的儿童

Christ Our Sacrifice
基督我们的祭物

Christ that Paul Preached, The
保罗所传讲的基督

Christian Baptism
基督徒洗礼

Development of the Doctrine of Infant Salvation, The
婴孩得救教义的发展

Divine Origin of the Bible, The
圣经的神圣起源

Edwards and the New England Theology
爱德华滋与新英格兰神学

Election
拣选

Foresight of Jesus, The
耶稣的预见

Formation of the Canon of the New Testament, The
新约正典的形成

Glorified Christ, The
得荣耀的基督

God
上帝

God Our Father and the Lord Jesus Christ
上帝我们的父与主耶稣基督

God’s Immeasurable Love
上帝无法测度的爱

God-Inspired Scripture
上帝默示的圣经

Gospel of Paul, The
保罗的福音

Gospel of the Covenant, The
圣约的福音

Idea and Theories of Revelation, The
启示的观念与理论

Idea of Systematic Theology, The
系统神学的观念

Imitating the Incarnation
效法道成肉身

Imputation
归算

Incarnate Truth
道成肉身的真理

Inspiration
默示

Inspiration and Criticism
默示与批判

Inspiration of the Bible, The
圣经的默示

Introductory Essay on Augustin and the Pelagian Controversy
关于奥古斯丁与佩拉纠争论的导论文章

It Says: Scripture Says: God Says
经上说：圣经说：上帝说

Jesus Mission, According to His Own Testimony
耶稣的使命，据祂自己的见证

Jesus Only
唯独耶稣

John Calvin: The Man and His Work
约翰·加尔文：其人其工

Lamb of God, The
上帝的羔羊

Latest Phase of Historical Rationalism, The
历史理性主义的最新阶段

Making of the Westminster Confession, The
威斯敏斯特信条的制定

Millennium and the Apocalypse, The
千禧年与启示录

Modern Theories of the Atonement
现代赎罪理论

Mysticism and Christianity
神秘主义与基督教

New Testament Terminology of Redemption, The
新约的救赎术语

Ninety-Five Theses in Their Theological Significance, The
《九十五条论纲》的神学意义

On Faith in Its Psychological Aspects
论信心的心理学层面

On the Antiquity and the Unity of the Human Race
论人类的古老性与合一性

On the Biblical Notion of Renewal
论圣经的更新观念

Person of Christ, The
基督的位格

Plan of Salvation, The
救恩的计划

Polemics of Infant Baptism, The
婴孩洗礼的论战

Power of God unto Salvation, The
上帝救恩的大能

Predestination
预定论

Predestination in the Reformed Confessions
改革宗信条中的预定论

Prodigal Son, The
浪子

Prophesies of St. Paul, The
圣保罗的预言

Real Problem of Inspiration, The
默示的真正问题

Redeemer and Redemption
救赎主与救赎

Review of Lewis Sperry Chafer’s He That Is Spiritual, A
书评：刘易斯·斯佩里·查费尔的《属灵的人》

Right of Systematic Theology, The
系统神学的权利

Risen Jesus, The
复活的耶稣

Some Thoughts on Predestination
关于预定论的一些思考

Spirit of God in the Old Testament, The
旧约中的上帝之灵

Task and Method of Systematic Theology, The
系统神学的任务与方法

The Archæology of the Mode of Baptism
洗礼方式的考古学

The Twentieth-Century Christ
二十世纪的基督

Theology of John Calvin, The
约翰·加尔文的神学

Theology of the Reformation, The
宗教改革的神学

Westminster Assembly and Its Work, The
威斯敏斯特大会及其工作

Below, Dr. Kim Riddlebarger has been gracious enough to allow me to include his short biography of Warfield.
下面，金·里德尔巴格博士（Dr. Kim Riddlebarger）非常宽厚地允许我收录他所写的华腓德简短传记。

“One Productive Life” – A Short Biography of B. B. Warfield
“硕果累累的一生”——B. B. 华腓德简短传记

Abridged from Dr. Kim Riddlebarger’s Ph.D. dissertation, “The Lion of Princeton”, Posted with permission
节选自金·里德尔巴格博士的博士论文《普林斯顿的狮子》，经许可发布

Princeton College alumni who remembered Benjamin Breckinridge Warfield’s student days at Princeton recall that on November 6, 1870, the young Warfield and a certain James Steen, “distinguished themselves by indulging in a little Sunday fight in front of the chapel after Dr. McCosh’s afternoon lecture.”
那些记得本杰明·布雷肯里奇·华腓德在普林斯顿学生时代的普林斯顿学院校友回忆说，在1870年11月6日，年轻的华腓德和一位名叫詹姆斯·斯汀（James Steen）的学生，“在麦考什博士（Dr. McCosh）下午讲座结束后，在教堂前卷入了一场小小的周日打斗，从而引人注目。”

Warfield, it seems, “in lieu of taking notes” during Dr. McCosh’s lecture, took great delight in sketching an “exceedingly uncomplimentary picture of Steen,” which was subsequently circulated among the students (Hugh Thomson Kerr, “Warfield: The Person Behind the Theology,” Annie Kinkead Warfield Lecture for 1982, at Princeton Theological Seminary, ed. William O. Harris, 1995, 21).
看来，华腓德在麦考什博士讲座期间，“没有做笔记”，而是兴致勃勃地画了一幅“对斯汀极不恭维的画像”，这幅画随后在学生中流传（休·汤姆森·克尔，《华腓德：神学背后的人》，1982年普林斯顿神学院安妮·金凯德·华腓德讲座，威廉·O·哈里斯编辑，1995年，第21页）。

The resulting fist-fight between the two young men ultimately didn’t amount to much, though years later many still remembered Warfield’s nickname earned that Sunday—”the pugilist” (21-22.).
随后这两位年轻人之间的拳脚相加最终并没有造成什么后果，尽管多年后许多人仍然记得华腓德在那个周日赢得的绰号——“拳击手”（第21-22页）。

It may be instructive to note that B. B. Warfield’s earliest days at Princeton, as well as his last, are characterized by a passionate defense of his personal honor.
值得注意的是，B. B. 华腓德在普林斯顿的最早期以及最后阶段，都以激情捍卫其个人名誉为特征。

Princeton Seminary colleague, Oswald T. Allis, tells the story about Dr. Warfield’s encounter with Mrs. Stevenson, the wife of the Seminary President, shortly before Warfield’s death and during the height of the controversy at Princeton over an “inclusive” Presbyterian church.
普林斯顿神学院的同事奥斯瓦尔德·T·阿利斯（Oswald T. Allis）讲述了华腓德博士与神学院院长夫人史蒂文森太太（Mrs. Stevenson）相遇的故事，这发生在华腓德去世前不久，正值普林斯顿关于“包容性”长老会教会的争议达到顶峰之时。

When Mrs. Stevenson and Dr. Warfield passed each other on the walk outside the Seminary, some pleasantries were exchanged, and then Mrs. Stevenson reportedly said to the good doctor, “Oh, Dr. Warfield, I am praying that there will go harmoniously at the [General] Assembly!”
当史蒂文森太太和华腓德博士在神学院外的人行道上擦肩而过时，他们寒暄了几句，据报道史蒂文森太太随后对这位善良的博士说：“噢，华腓德博士，我在祈祷[总]大会上一切都能和谐进行！”

To which Warfield responded, “Why, Mrs. Stevenson, I am praying that there may be a fight” (O. T. Allis, “Personal Impressions of Dr Warfield,” in The Banner of Truth 89, Fall 1971, 10-14).
对此，华腓德回答说：“哎呀，史蒂文森太太，我却在祈祷能有一场战斗”（O. T. 阿利斯，《华腓德博士的个人印象》，载于《真理的旌旗》第89期，1971年秋季刊，第10-14页）。

As Hugh Kerr, formerly Warfield Professor of Theology at Princeton Theological Seminary reflects, “from the very beginning to end, Warfield was a fighter” (Kerr, “Warfield: The Person Behind the Theology,” 22).
正如前普林斯顿神学院华腓德神学教授休·克尔所反思的那样，“从始至终，华腓德都是一名战士”（克尔，《华腓德：神学背后的人》，第22页）。

B. B. Warfield was not only a fighter, he was also a theological giant, exerting significant influence upon American Presbyterianism for nearly forty-years.
B. B. 华腓德不仅是一名战士，他也是一位神学巨人，对美国长老会产生了近四十年的重大影响。

John DeWitt, professor of Church History at Princeton during the Warfield years, told Warfield biographer Samuel Craig, that “he had known intimately the three great Reformed theologians of America of the preceding generation—Charles Hodge, W. G. T. Shedd and Henry B. Smith—and that he was not only certain that Warfield knew a great deal more than any one of them but that he was disposed to think that he knew more than all three of them put together” (Samuel G. Craig, “Benjamin B. Warfield,” in B. B. Warfield, Biblical and Theological Studies, P & R,1986, xvii).
在华腓德时期担任普林斯顿教会历史教授的约翰·德威特（John DeWitt）告诉华腓德的传记作者塞缪尔·克雷格（Samuel Craig），“他非常熟悉上一代美国的三位伟大的改革宗神学家——查尔斯·霍奇（Charles Hodge）、W. G. T. 谢德（W. G. T. Shedd）和亨利·B·史密斯（Henry B. Smith）——他不仅确信华腓德比他们中的任何一位都知道得更多，而且他倾向于认为他比这三位加起来知道得还要多”（塞缪尔·G·克雷格，《本杰明·B·华腓德》，载于B. B. 华腓德，《圣经与神学研究》，P & R出版社，1986年，第xvii页）。

This was quite an accolade from one (DeWitt) who was himself a man of great scholarship.
这来自一位本身就极具学术造诣的人（德威特），确实是极高的赞誉。

Unlike many of today’s “specialists,” B. B. Warfield was fully qualified to teach any of the major seminary subjects—New Testament, Church History, Systematic or Biblical Theology, and Apologetics (xix.).
与今天的许多“专家”不同，B. B. 华腓德完全有资格教授任何主要的神学院科目——新约、教会历史、系统神学或圣经神学，以及护教学（第xix页）。

One of Warfield’s students, and an influential thinker in his own right, J. Gresham Machen, remembers Warfield as follows: “with all his glaring faults, he was the greatest man I have known” (Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir, Westminster Theological Seminary, 1977, 310).
华腓德的一位学生、本身也是一位有影响力的思想家J·格雷沙姆·梅钦（J. Gresham Machen）对华腓德的回忆如下：“尽管他有明显的缺点，但他是我所认识的最伟大的人”（内德·B·斯通豪斯，《J·格雷沙姆·梅钦：传记回忆录》，威斯敏斯特神学院，1977年，第310页）。

Even one critical of Warfield’s conservatism, such as Hugh Kerr, told his own students a generation later, that while he could not understand Warfield’s “theory of the inerrancy of the original autographs,” nevertheless, “Dr. Warfield had the finest mind ever to teach at Princeton Seminary” (Recounted in personal correspondence of February 25, 1995, from William O. Harris, Librarian for Archives and Special Collections at Princeton Theological Seminary).
即使是像休·克尔这样批评华腓德保守主义的人，在下一代告诉他自己的学生时也说，虽然他无法理解华腓德的“原始手稿无误论”，然而，“华腓德博士拥有普林斯顿神学院任教过的最优秀的头脑”（引自普林斯顿神学院档案与特藏馆员威廉·O·哈里斯1995年2月25日的私人信件）。

The biographical details of Warfield’s life are well-documented and quite straight-forward.
华腓德生平的传记细节有据可查，且相当清晰。

One of the most interesting of these is found in Kerr’s essay, “Warfield: The Person Behind the Theology.”
其中最有趣的细节之一见于克尔的文章《华腓德：神学背后的人》。

Personal reflections by Warfield’s colleagues are: Francis L. Patton, “A Memorial Address” in The Princeton Theological Review, Volume XIX, July, 1921, 369-391; Grier, “Benjamin Breckinridge Warfield,” The Banner of Truth 89, Fall 1971, 3-9; Allis, “Personal Impressions of Dr Warfield.”
华腓德同事的个人回忆包括：弗朗西斯·L·帕顿（Francis L. Patton），《纪念演说》，载于《普林斯顿神学评论》第XIX卷，1921年7月，第369-391页；格里尔（Grier），《本杰明·布雷肯里奇·华腓德》，载于《真理的旌旗》第89期，1971年秋季刊，第3-9页；阿利斯，《华腓德博士的个人印象》。

Warfield’s brother, Ethelbert D. Warfield, produced a short biographical essay which appears as “Biographical Sketch of Benjamin Breckinridge Warfield,” in B. B. Warfield, Revelation and Inspiration, Baker, 1981, v-ix.
华腓德的兄弟埃塞尔伯特·D·华腓德（Ethelbert D. Warfield）写了一篇简短的传记文章，题为《本杰明·布雷肯里奇·华腓德生平素描》，载于B. B. 华腓德，《启示与默示》，贝克出版社，1981年，第v-ix页。

Born in 1851 near Lexington, Kentucky, Warfield came from good Puritan stock on his father’s side and his mother was the daughter of Dr. Robert J. Breckinridge, who in the words of one writer, was “an able Presbyterian Theologian and professor of theology at Danbury (Kentucky) Theological Seminary (1853-69)” (Kerr, “Warfield: The Person Behind the Theology,” 4).
华腓德于1851年出生于肯塔基州列克星敦附近，父亲一方拥有纯正的清教徒血统，母亲是罗伯特·J·布雷肯里奇博士（Dr. Robert J. Breckinridge）的女儿，用一位作家的话说，布雷肯里奇是“一位有能力的长老会神学家，并在丹伯里（肯塔基州）神学院担任神学教授（1853-69年）”（克尔，《华腓德：神学背后的人》，第4页）。

One of Robert’s sons, and Warfield’s uncle, John Cabell Breckinridge (1821-1875), was a two-term congressman and served as the Vice President of the United States during the Buchanan administration only to become a distinguished general and cabinet member of the Confederate States of America (McClanahan, “Benjamin B. Warfield: Historian of Doctrine in Defense of Orthodoxy, 1881-1921,” 13).
罗伯特的儿子之一，也就是华腓德的舅舅约翰·卡贝尔·布雷肯里奇（John Cabell Breckinridge，1821-1875），曾连任两届国会议员，并在布坎南政府期间担任美国副总统，后来却成为了美利坚联盟国杰出的将军和内阁成员（麦克拉纳汉，《本杰明·B·华腓德：捍卫正统的教义历史学家，1881-1921》，第13页）。

It is important to point out that Robert Breckinridge remained a staunch supporter of the Union cause despite the efforts of his son, and Warfield himself was quite outspoken in his advocacy of civil rights for African Americans.
必须要指出的是，尽管儿子做出了那样的努力，罗伯特·布雷肯里奇仍然是联邦事业的坚定支持者，而华腓德本人在倡导非裔美国人的民权方面也相当直言不讳。

Educated by some of the finest tutors available, Reformed piety was also ingrained in the Warfield home at an early age—the Larger and Shorter catechisms, along with the Scripture proofs were memorized by all of the Warfield children.
华腓德受教于当时最优秀的导师，改革宗的虔诚也从小就深深植根于华腓德的家中——所有华腓德家的孩子都背诵了大要理问答和小要理问答，以及经文引证。

The Shorter Catechism was memorized by the sixth year (E. D. Warfield, “Biographical Sketch” vi).
小要理问答在六岁时就已经背诵下来了（E. D. 华腓德，《生平素描》第vi页）。

At sixteen, the young Kentuckian made profession of faith and joined the Second Presbyterian Church in Lexington, though he probably inherited from his father “a reluctance to speak of spiritual matters.”
十六岁时，这位年轻的肯塔基人公开宣信并加入了列克星敦的第二长老会教会，尽管他可能从父亲那里继承了“不愿谈论属灵事务”的性格。

His mother, on the other hand, often expressed her wishes that “her sons would preach the gospel,” (vi-vii) a dream which would not come true until her oldest son Benjamin, quite surprisingly, changed his vocational plans and announced his intention to enter into the Presbyterian ministry upon his return from Europe in 1872.
另一方面，他的母亲经常表达她的愿望，希望“她的儿子们能传讲福音”（第vi-vii页），这个梦想直到她的长子本杰明在1872年从欧洲回来后，非常令人惊讶地改变了他的职业规划，并宣布打算进入长老会事奉时才得以实现。

Warfield%20–young%20man.gifWhen B. B. Warfield entered Princeton College as a sophomore in 1868, his lengthy connection to that institution was only beginning.
当B. B. 华腓德于1868年作为二年级学生进入普林斯顿学院时，他与该机构漫长的联系才刚刚开始。

Warfield was not, however, the only new member of the Princeton community that year.
然而，华腓德并不是那一年普林斯顿社区唯一的新成员。

The school’s new president, the fatherly Scotsman James McCosh, also undertook his new calling in 1868, and when a number of years later Warfield playfully remarked to McCosh that they both “entered Princeton the same year and that they both had achieved advanced standing,” we are told that “McCosh was not amused” (Kerr, “Warfield: The Person Behind the Theology,” 5).
学校的新任校长，慈父般的苏格兰人詹姆斯·麦考什（James McCosh），也于1868年承担了他的新呼召，多年后，当华腓德开玩笑地对麦考什说，他们俩都是“同一年进入普林斯顿，而且都获得了进阶地位”时，有人告诉我们“麦考什并不觉得好笑”（克尔，《华腓德：神学背后的人》，第5页）。

At Princeton College, when he was not drawing caricatures of fellow students, Warfield excelled at mathematics and science and upon graduation in 1871, he decided to pursue further studies at the universities of Edinburgh and Heidelberg.
在普林斯顿学院，当他不画同学的漫画时，华腓德在数学和科学方面表现优异，1871年毕业后，他决定去爱丁堡大学和海德堡大学深造。

His younger brother, Ethelbert, remembers that Benjamin’s “tastes were strongly scientific. He collected birds’ eggs, butterflies and moths, and geological specimens; studied the fauna and flora of his neighborhood; read Darwin’s newly published works with great enthusiasm” (E. D. Warfield, “Biographical Sketch,” vi).
他的弟弟埃塞尔伯特回忆说，本杰明的“兴趣具有强烈的科学性。他收集鸟蛋、蝴蝶和飞蛾，以及地质标本；研究邻近地区的动植物；怀着极大的热情阅读达尔文新出版的著作”（E. D. 华腓德，《生平素描》，第vi页）。

Objecting to studying Greek—since he saw no use for it—he had planned to follow a scientific career.
由于反对学习希腊语——因为他觉得没什么用——他曾计划从事科学事业。

He made perfect marks in science and mathematics, and “counted Audubon’s works on American birds and mammals as his chief treasure” (vi).
他在科学和数学上得了满分，并“将奥杜邦（Audubon）关于美洲鸟类和哺乳动物的著作视为主要珍宝”（第vi页）。

Between the time of his graduation and his departure for Europe, however, Warfield’s career took an odd turn, as “he returned to Kentucky, and following in his father’s footsteps, began an editorial stint with the Lexington Farmer’s Home Journal,” a kind of odd foreshadowing of his future career as editor of the Princeton Theological Review (Kerr, “Warfield: The Person Behind the Theology,” 5).
然而，在他毕业到前往欧洲的这段时间里，华腓德的职业生涯发生了一个奇怪的转折，“他回到肯塔基州，跟随父亲的脚步，开始在《列克星敦农民家庭日报》担任编辑工作”，这是他未来担任《普林斯顿神学评论》编辑职业生涯的一种奇怪的预兆（克尔，《华腓德：神学背后的人》，第5页）。

Warfield bibliographers, John E. Meeter and Roger Nicole note that Warfield retained a life long interest in the subject, especially in “short-horn cattle, in the breeding of which Warfield had a great interest” (See John E. Meeter and Roger Nicole, A Bibliography of Benjamin Breckinridge Warfield: 1851-1921, P & R, 1974, iii-iv).
华腓德书目学家约翰·E·米特（John E. Meeter）和罗杰·妮可（Roger Nicole）指出，华腓德对此主题保持了终生的兴趣，特别是对“短角牛，华腓德对其育种有着极大的兴趣”（参见约翰·E·米特和罗杰·妮可，《本杰明·布雷肯里奇·华腓德书目：1851-1921》，P & R出版社，1974年，第iii-iv页）。

After his father talked him out of taking a fellowship to study experimental science, B. B. Warfield instead went abroad.
在他的父亲劝说他不要接受研究实验科学的奖学金后，B. B. 华腓德改为出国。

In the summer of 1872, his family received the surprising news from Heidelberg via letter, that he had given up his previous career objectives and now intended to enter into the Presbyterian ministry (E. D. Warfield, “Biographical Sketch” vi).
1872年夏天，他的家人收到了一封来自海德堡的信，信中传来惊人的消息：他已经放弃了之前的职业目标，现在打算进入长老会的事奉（E. D. 华腓德，《生平素描》，第vi页）。

Since Warfield was apparently quite reticent to discuss his own spiritual development, we know little of his decision made while in Heidelberg to enter Princeton Seminary to study for the ministry.
由于华腓德显然很不愿谈论自己的属灵发展，我们对他于海德堡期间决定进入普林斯顿神学院学习以备事奉这一决定知之甚少。

The only known autobiographical comment made in this regard is that while in Europe, he “realized the paramount claims of God and religion upon him” (Cited in Grier, “Benjamin Breckinridge Warfield,” 4).
在这方面唯一的自传性评论是，在欧洲期间，他“意识到了上帝和宗教对他至高无上的要求”（引自格里尔，《本杰明·布雷肯里奇·华腓德》，第4页）。

Dr. Kerr tells of Warfield’s first European trip as one in which Warfield, while in London, “nightly visited the opera, theaters and other evil and pernicious haunts…and when he got to Germany he took great delight in acting as referee to the Heidelberg dueling corps.”
克尔博士讲述了华腓德的第一次欧洲之行，在伦敦期间，华腓德“每晚都去歌剧院、剧院和其他邪恶有害的场所……而当他到了德国，他非常乐于担任海德堡决斗队的裁判。”

Kerr describes Warfield as “a jaunty, carefree youth” (See Kerr, “Warfield: The Person Behind the Theology,” 20-22).
克尔将华腓德描述为“一个得意洋洋、无忧无虑的年轻人”（参见克尔，《华腓德：神学背后的人》，第20-22页）。

One can only imagine how all this relates to the young Warfield’s sudden desire to enter the Christian ministry.
人们只能想象这一切与年轻的华腓德突然渴望进入基督教事奉有何关联。

In a piece written in 1916, recounting his years at Princeton College, Warfield recalls a revival occurring on campus during his junior year.
在1916年写的一篇文章中，在回忆他在普林斯顿学院的岁月时，华腓德回忆起大三那年校园里发生的一次复兴。

A number of fellow students during his seminary years were drawn to the ministry as a result (B. B. Warfield, “Personal Recollections of Princeton Undergraduate Life: IV. The Coming of Dr. McCosh,” in The Princeton Alumni Weekly 16, no. 28, April 19, 1916, 653).
结果，他神学院时期的许多同学都被吸引进入了事奉（B. B. 华腓德，《普林斯顿本科生活的个人回忆：IV. 麦考什博士的到来》，载于《普林斯顿校友周刊》第16卷，第28期，1916年4月19日，第653页）。

His brother informs us that this decision came as a complete “surprise to his family and most intimate friends” (E. D. Warfield, “Biographical Sketch” vii).
他的弟弟告诉我们，这个决定对“他的家人和最亲密的朋友来说完全是个意外”（E. D. 华腓德，《生平素描》，第vii页）。

When he returned to the states in 1873, he enrolled in Princeton Theological Seminary, from which he graduated in May of 1876.
当他于1873年回到美国时，他进入了普林斯顿神学院，并于1876年5月毕业。

The young Warfield was soon licensed to preach, but he declined to take a call in Dayton, Ohio to pursue further studies in Europe.
年轻的华腓德很快获得了讲道许可，但他拒绝了俄亥俄州代顿的聘请，以便去欧洲继续深造。

Soon after marrying Annie Pearce Kinkead, who was also from noble stock, the newlyweds journeyed to Leipzig.
在与同样出身名门的安妮·皮尔斯·金凯德（Annie Pearce Kinkead）结婚后不久，这对新婚夫妇便前往莱比锡。

Miss Kinkead was a descendent of George Rogers Clark, the famous general of the Revolutionary War, known as the “Hannibal of the West” (Kerr, “Warfield: The Person Behind the Theology,” 9).
金凯德小姐是独立战争著名将军乔治·罗杰斯·克拉克（George Rogers Clark）的后裔，克拉克被称为“西部的汉尼拔”（克尔，《华腓德：神学背后的人》，第9页）。

During their stay in Europe an event occurred that would forever change the Warfield’s lives.
在欧洲逗留期间，发生了一件永远改变华腓德夫妇生活的事。

While walking together in the Harz mountains, Mr. and Mrs. Warfield were caught in a violent thunderstorm.
当华腓德夫妇一起在哈茨山漫步时，他们遭遇了一场剧烈的雷暴。

Annie Warfield suffered a severe trauma to her nervous system from which she never fully recovered.
安妮·华腓德的神经系统遭受了严重创伤，从此再未完全康复。

She was so severely traumatized that she would spend the rest of her life as an invalid of sorts, becoming increasingly more incapacitated as the years went by.
她受创如此严重，以至于她在余生中一直处于某种病弱状态，随着岁月的流逝，丧失能力的情况日益加重。

Her husband was to spend the rest of their lives together giving her “his constant attention and care” until her death in 1915 (Allis, “Personal Impressions of Dr Warfield,” 10).
她的丈夫在余下的共同生活中，给予了她“持续的关注和照顾”，直到她在1915年去世（阿利斯，《华腓德博士的个人印象》，第10页）。

B. B. Warfield could not have foreseen just how constant and difficult a demand this was to become, and how, in the providence of God, this would impact his entire career.
B. B. 华腓德当时无法预见这将成为多么持久和艰难的要求，以及在上帝的护理中，这将如何影响他的整个职业生涯。

While he was still abroad, Warfield was offered a position on the faculty in Old Testament at Western Theological Seminary, but despite his previous distaste for the study of Greek, he had made New Testament the primary focus of his studies (E. D. Warfield, “Biographical Sketch,” vii).
还在国外时，华腓德获得了西部神学院旧约教职的邀请，尽管他之前厌恶学习希腊语，但他已将新约作为他研究的主要焦点（E. D. 华腓德，《生平素描》，第vii页）。

Upon the completion of his studies, he returned home and took a call to be an assistant pastor at First Presbyterian Church of Baltimore, serving for a brief period, before he accepted a call to Western Theological Seminary, this time as instructor in New Testament.
学业完成后，他回国接受了巴尔的摩第一长老会教会助理牧师的聘请，在短暂服事后，他接受了西部神学院的聘请，这次是担任新约讲师。

Beginning his new labor in September of 1878, he was subsequently ordained and appointed full professor.
他于1878年9月开始新的工作，随后被按立并任命为正教授。

By 1880, he had received so much notice through his publications that he was awarded the Doctor of Divinity Degree by the College of New Jersey (E. D. Warfield, “Biographical Sketch,” vii).
到1880年，他因其出版物备受关注，以至于被新泽西学院授予神学博士学位（E. D. 华腓德，《生平素描》，第vii页）。

It was the unexpected death of Warfield’s friend, Archibald Alexander Hodge in 1886, that prompted his return to Princeton.
正是华腓德的朋友阿奇博尔德·亚历山大·霍奇（Archibald Alexander Hodge）在1886年的意外去世，促使他回到了普林斯顿。

A. A. Hodge, the son of Charles Hodge, had himself become Professor of Systematic Theology at Princeton, occupying the very chair made famous by his father, and whose place he assumed upon his father’s death.
A. A. 霍奇是查尔斯·霍奇（Charles Hodge）的儿子，他本人已成为普林斯顿的系统神学教授，坐上了他父亲使其闻名的教席，并在父亲去世后接替了他的位置。

Francis Patton remembered the events that transpired this way.
弗朗西斯·帕顿这样回忆当时发生的事情。

“I remember the shock which passed through this community when word went out that Dr. A. A. Hodge was dead….When the question of his successor arose, our minds turned naturally to Dr. Warfield, then Professor of New Testament Criticism and Exegesis in the Western Theological Seminary, Allegheny, Pennsylvania.
“我记得当A. A. 霍奇博士去世的消息传出时，震惊席卷了这个社区……当提到继任者的问题时，我们的想法自然转向了华腓德博士，当时他是宾夕法尼亚州阿勒格尼西部神学院的新约批判与释经教授。

I recall today the delight with which Dr. C. W. Hodge welcomed his former pupil to the chair which his father and brother had successively filled” (Patton, “Benjamin B. Warfield, A Memorial Address,” 369-370).
我至今仍记得C. W. 霍奇博士是多么高兴地欢迎他的前学生接任他父亲和兄弟相继担任过的教席”（帕顿，《本杰明·B·华腓德纪念演说》，第369-370页）。

Thus ending a very productive nine-year career in New Testament at Western, Warfield began a tenure at Princeton that was to last another thirty-three years until his own death in February of 1921.
就这样，结束了在西部神学院富有成效的九年新约生涯，华腓德开始了在普林斯顿的任期，这将持续另外三十三年，直到他本人于1921年2月去世。

Warfield’s herculean literary accomplishments over the course of his career are simply remarkable.
华腓德在其职业生涯中艰巨的文学成就简直令人瞩目。

Hugh T. Kerr describes the huge volume of material that Warfield managed to produce through the years: “Of his printed and published work, there are ten large, and I mean large, volumes of posthumously selected and edited articles known as the Oxford edition as well as two volumes of additional essays put together by John E. Meeter, plus two volumes of handwritten scrapbooks and fifteen volumes of Opuscula (1880-1918), collected and bound by Warfield himself.
休·T·克尔描述了华腓德多年来创作的大量材料：“在他印刷和出版的作品中，有十卷巨大的——我是说巨大——死后选编的文章，被称为牛津版，还有约翰·E·米特整理的两卷额外论文，外加两卷手写剪贴簿和十五卷《小作品集》（Opuscula，1880-1918），由华腓德亲自收集和装订。

He also wrote a major work on the textual criticism of the New Testament which went through nine editions, published three volumes of sermons, several commentaries, and a significant investigation of popular religious movements, Counterfeit Miracles.
他还写了一部关于新约文本批判的重要著作，该书出了九版，出版了三卷讲章，几部注释书，以及对流行宗教运动的重要调查《虚假的神迹》。

Yet, we are nowhere near the end of the list, for there are literally hundreds of essays, reviews and other miscellanea in dictionaries, encyclopedias, and especially in the three Princeton quarterlies over which he had editorial supervision from 1889 until the day of his death in 1921.
然而，我们还远未列完这份清单，因为还有数百篇论文、书评和其他杂项文章发表在词典、百科全书，特别是他从1889年直到1921年去世之日一直负责编辑监督的三份普林斯顿季刊上。

We are talking about a theological authorship on the order of Augustine, Aquinas, Luther, Calvin and Barth” (Kerr, “Warfield: The Person Behind the Theology,” 12-13).
我们所谈论的是一位与奥古斯丁、阿奎那、路德、加尔文和巴特同一量级的神学作家”（克尔，《华腓德：神学背后的人》，第12-13页）。

J. Gresham Machen once noted that Warfield “has done about as much work as ten ordinary men” (Cited in Ned B. Stonehouse, J. Gresham Machen: A Biographical Memoir, Westminster Theological Seminary, 1978, 220).
J·格雷沙姆·梅钦曾指出，华腓德“所做的工作大约相当于十个普通人的工作量”（引自内德·B·斯通豪斯，《J·格雷沙姆·梅钦：传记回忆录》，威斯敏斯特神学院，1978年，第220页）。

It was his tremendous energy which perhaps, more than any other single factor, contributed to Warfield’s wide reaching influence.
正是他惊人的精力，或许比任何其他单一因素都更能促成华腓德广泛的影响力。

As Kerr notes, one of Warfield’s most important forums was the book review, so often overlooked as an important “bully pulpit.”
正如克尔指出的那样，华腓德最重要的论坛之一是书评，这经常被忽视作为一个重要的“极好的讲坛”。

“Book reviewing is, I think, one of the most important means of theological communication,” adds Dr. Kerr, and somehow the Princetonian managed to publish over 780 of them in various publications, of which 318, were “very substantial critical reviews.” (14).
“我认为，书评是神学交流最重要的手段之一，”克尔博士补充道，而这位普林斯顿人不知何故设法在各种出版物上发表了超过780篇书评，其中318篇是“非常有分量的批判性评论”（第14页）。

Warfield’s remarkable literary output is, no doubt, in large measure due to the frail condition of his wife and his amazing devotion to her.
毫无疑问，华腓德非凡的文学产出在很大程度上归因于他妻子虚弱的状况以及他对她惊人的奉献。

With the pen he was a formidable foe, but as O. T. Allis recalls, “I used to see them walking together and the gentleness of his manner was striking proof of the loving care with which he surrounded her.
执笔时他是一个可怕的对手，但正如O. T. 阿利斯回忆的那样，“我过去常看到他们一起散步，他举止的温柔是有力的证明，表明了他对她的关爱无微不至。

They had no children.
他们没有孩子。

During the years spent at Princeton, he rarely if ever was absent for any length of time” (Allis, “Personal Impressions of Dr Warfield,” 10).
在普林斯顿度过的岁月里，他几乎从未长时间缺席过”（阿利斯，《华腓德博士的个人印象》，第10页）。

Machen recalled that Mrs. Warfield was a brilliant woman and that Dr. Warfield would read to her several hours each day.
梅钦回忆说，华腓德夫人是一位才华横溢的女性，华腓德博士每天都会给她读书好几个小时。

Machen dimly recalled seeing Mrs. Warfield in her yard a number of years earlier during his own student days, but notes that she had been long since bed-ridden (Stonehouse, J. Gresham Machen, 220).
梅钦依稀记得几年前在他学生时代曾在院子里见过华腓德夫人，但他指出她早已卧床不起（斯通豪斯，《J·格雷沙姆·梅钦》，第220页）。

According to most accounts, Dr. Warfield almost never ventured away from her side for more than two hours at a time.
根据大多数记载，华腓德博士几乎从未离开她身边超过两个小时。

In fact, he left the confines of Princeton only one time during a ten-year period, and that for a trip designed to alleviate his wife’s suffering which ultimately failed (Bamberg, “Our Image of Warfield Must Go,” 229).
事实上，他在十年期间只离开过普林斯顿一次，那是为了缓解妻子的痛苦而进行的一次旅行，但最终失败了（班贝格，《我们对华腓德的印象必须改变》，第229页）。

As Colin Brown incisively notes, Warfield’s lectures on the cessation of the charismata, given at Columbia Theological Seminary in South Carolina shortly after her death, are quite remarkable and demonstrate “a certain poignancy [which] attaches itself to Warfield’s work in view of the debilitating illness of his wife throughout their married life” (Colin Brown, Miracles and the Critical Mind, Eerdmans, 1984, 199).
正如科林·布朗（Colin Brown）深刻指出的那样，华腓德在她去世后不久于南卡罗来纳州哥伦比亚神学院发表的关于神迹恩赐终止的讲座非常引人注目，并表明“鉴于他妻子在他们整个婚姻生活中 debilitating（使人衰弱的）疾病，某种辛酸感附着在华腓德的作品上”（科林·布朗，《神迹与批判性思维》，Eerdmans出版社，1984年，第199页）。

Though Warfield may have been known to many as a tenacious fighter, the compassion he directed toward his wife, Annie Kinkead Warfield, demonstrates a capacity for tenderness and caring that is in its own right quite remarkable.
尽管华腓德可能被许多人视为顽强的战士，但他对其妻子安妮·金凯德·华腓德所倾注的同情，展示了一种本身就相当非凡的温柔与关怀的能力。

In the mysterious providence of God, it was the nature of his wife’s illness and his devotion to her, that ironically provided the greatest impetus for his massive literary output.
在上帝神秘的护理中，具有讽刺意味的是，正是他妻子疾病的性质和他对她的奉献，为他大量的文学产出提供了最大的动力。

Personally vital and energetic, “he did not allow” his wife’s illness “to hinder him in his work.
就个人而言，他充满活力和精力，“他不允许”妻子的疾病“阻碍他的工作。

He was intensely active with voice and pen” (Allis, “Personal Impressions of Dr Warfield,” 11).
他在口头和笔头上都极度活跃”（阿利斯，《华腓德博士的个人印象》，第11页）。

Thus his creative energies were focused in two directions: his writing and the classroom.
因此，他的创造性精力集中在两个方向：他的写作和课堂。

As caretaker for an invalid wife, Warfield spent many hours each day in the confines of his study.
作为一位病弱妻子的看护者，华腓德每天在书房里度过许多小时。

One friend remembers, “He was pre-eminently a scholar and lived among his books.
一位朋友回忆道，“他首先是一位学者，生活在他的书籍之中。

With the activities of the church he had little to do.
他很少参与教会的活动。

He seldom preached in neighboring cities, was not prominent in the debates of the General Assembly, was not a member of any of the Boards of our Church, did not serve on committees, and wasted no energy in the pleasant but perhaps unprofitable pastime of after-dinner speaking” (Patton, “Benjamin Breckinridge Warfield, A Memorial Address,” 370).
他很少在邻近城市讲道，在总会的辩论中并不突出，不是我们教会任何委员会的成员，不在委员会任职，也没有在愉快但也许无益的餐后演讲消遣中浪费精力”（帕顿，《本杰明·布雷肯里奇·华腓德纪念演说》，第370页）。

Thus unencumbered by administrative and ecclesiastical duties, Warfield was free to do his fighting, pen in hand.
因此，没有行政和教会职务的拖累，华腓德可以自由地手握笔杆进行战斗。

Francis Patton describes Warfield’s pen as more of a sword than a battle-axe.
弗朗西斯·帕顿将华腓德的笔形容为更像是一把剑，而不是战斧。

“His writings impress me,” notes Patton, “as the fluent, easy, offhand expression of himself.
“他的著作给我的印象是，”帕顿指出，“是他自己流畅、轻松、即兴的表达。

He wrote with a running pen, in simple unaffected English, but with graceful diction, and only a moderate display of documented erudition” (371).
他下笔行云流水，用简单不做作的英语写作，但措辞优美，且仅适度展示文献引证的博学”（第371页）。

Dr. Kerr adds, “it must be said that he knew how to construct lucid, direct sentences, and that his meaning was always clear.
克尔博士补充道，“必须说，他知道如何构建清晰、直接的句子，而且他的意思总是很清楚。

He is not an easy writer to read, for he makes us work as he thinks.
他不是一位容易阅读的作家，因为他在思考时也让我们跟着运作。

It is often slow going, not designed for those who would read as they run” (Kerr, “Warfield: The Person Behind the Theology,” 17).
阅读过程往往很慢，不是为那些想匆匆浏览的人设计的”（克尔，《华腓德：神学背后的人》，第17页）。

While the book review is a significant place to mold opinion, so is the classroom.
虽然书评是塑造舆论的重要场所，课堂也是如此。

Warfield left quite a mark upon his students.
华腓德给他的学生留下了深刻的印记。

“There was something remarkable in his voice.
“他的声音里有一些非凡的东西。

It had the liquid softness of the South rather than the metallic reason,” of the North.
它具有南方的流体般的柔和，而不是北方的金属般的理性。

“He kept the calm level of deliberate speech, and his words proceeded out of his mouth as if they walked on velvet” (Patton, “Benjamin Breckinridge Warfield, A Memorial Address,” 370).
“他保持着从容不迫的语调，他的话语从口中流出，仿佛行走在天鹅绒上”（帕顿，《本杰明·布雷肯里奇·华腓德纪念演说》，第370页）。

A former student, and later a colleague on the Princeton faculty, O. T. Allis, remembers Warfield’s classroom as “his domain, and his desk as his throne” (Allis, “Personal Impressions of Dr Warfield,” 10).
一位前学生、后来成为普林斯顿教员同事的O. T. 阿利斯，回忆华腓德的教室是“他的领地，他的书桌是他的宝座”（阿利斯，《华腓德博士的个人印象》，第10页）。

Years later, Allis could clearly recall what transpired in the classroom: “His favorite method of teaching was the quiz, a kind of Socratic dialogue, in which by question and answer he tested the student’s knowledge of the assigned reading and his understanding of it.
多年后，阿利斯仍能清晰地回忆起课堂上发生的事情：“他最喜欢的教学方法是测验，一种苏格拉底式的对话，通过问答，他测试学生对指定阅读材料的知识及其理解。

His aim was to open the eyes of the student to the wealth of meaning in the subject under discussion.
他的目的是打开学生的眼睛，让他们看到正在讨论的主题中丰富的含义。

His style was conversational.
他的风格是对话式的。

He did not pound the desk or try to browbeat the student but to help him, even if in doing so he exposed the sometimes blissful and abysmal ignorance of his respondent.
他不会拍桌子或试图恐吓学生，而是帮助他，即使这样做会暴露回答者有时天真且深不可测的无知。

Sometimes there was a gleam in his eyes and a touch of humor in his voice.
有时他的眼中会闪过一丝光芒，声音中带有一丝幽默。

I remember once, when a student was explaining to Dr Warfield the doctrine of the Trinity and speaking of the three persons of the Godhead, he failed to make the proper distinction; and Dr Warfield said, `So there are three Gods, are there?’
我记得有一次，当一名学生向华腓德博士解释三位一体教义，并谈到神格的三个位格时，他未能做出适当的区分；华腓德博士说：‘所以有三个神，是吗？’

The student hastened to retrieve the error.
学生急忙纠正错误。

Once when the subject dealt with or involved the miraculous, and the questions and answers indicated some confusion or doubt, Dr Warfield remarked, `Gentlemen, I like the supernatural.’
有一次，当主题涉及或包含神迹，而问答显示出一些困惑或怀疑时，华腓德博士评论道：‘先生们，我喜欢超自然。’

He said it, I think with a twinkle in his eye, and this obiter dictum impressed itself on my memory more than anything else in the discussion.
他说这话时，我想他眼中闪烁着光芒，这句随口之言比讨论中的其他任何事情都更深刻地印在我的记忆中。

When he had finished quizzing a student he would say, `Is there any question you would like to ask’?
当他结束对一名学生的提问时，他会说：‘你有什么问题想问吗？’

If, as usual, there was not, he would turn to his class and ask, `Has anyone else a question?’
如果像往常一样没有问题，他会转向全班问：‘还有其他人有问题吗？’

Then he would call up the next student on his list” (Allis, “Personal Impressions of Dr Warfield,” 11)
然后他会叫名单上的下一位学生”（阿利斯，《华腓德博士的个人印象》，第11页）。

Warfield’s reputation as a formidable presence in the classroom was such that some years later, Donald Grey Barnhouse, himself a former Princeton Seminary student and a strong and combative personality and leader of the fundamentalist wing of the Presbyterian church, was remembered by his colleagues as one of the few students who dared “argue in class with the scholarly Benjamin B. Warfield” (C. Allyn Russell, “Donald Grey Barnhouse: Fundamentalist Who Changed,” Journal of Presbyterian History, Volume 59, 1981, 35).
华腓德在课堂上令人敬畏的声誉是如此之高，以至于几年后，唐纳德·格雷·巴恩豪斯（Donald Grey Barnhouse）——他本人曾是普林斯顿神学院的学生，具有强烈好斗的个性，也是长老会基要派阵营的领袖——被同事们铭记为少数几个敢于“在课堂上与博学的本杰明·B·华腓德争论”的学生之一（C. 阿林·拉塞尔，《唐纳德·格雷·巴恩豪斯：改变了的基要派》，载于《长老会历史杂志》第59卷，1981年，第35页）。

Though apparently not mean or vindictive to his students, 2750 of whom, received their primary theological education from Dr. Warfield. there is little doubt that B. B. Warfield had an intimidating presence in the classroom. (Mark A. Noll, The Princeton Theology: 1812-1921, Baker, 1983, 19)
尽管他对学生显然并不刻薄或怀恨在心（有2750名学生从华腓德博士那里接受了主要的神学教育），但毫无疑问，B. B. 华腓德在课堂上具有一种令人生畏的存在感（马克·A·诺尔，《普林斯顿神学：1812-1921》，贝克出版社，1983年，第19页）。

“My last glimpse of Dr. Warfield was on a mid-February afternoon fifty years ago,” remembers O. T. Allis.
“我最后一次见到华腓德博士是在五十年前二月中旬的一个下午，”O. T. 阿利斯回忆道。

On Christmas eve of 1920, “Dr. Warfield had suffered a heart attack and had been ill for some weeks.
在1920年的平安夜，“华腓德博士心脏病发作，并已病了几周。

That afternoon I saw him walking slowly across the campus to meet his class….But he overtaxed his strength, had a severe relapse and passed away during the night” (Allis, “Personal Impressions of Dr Warfield, ” 14).
那天下午，我看到他慢慢穿过校园去上课……但他过度透支了体力，病情严重复发，并在夜间去世了”（阿利斯，《华腓德博士的个人印象》，第14页）。

It was the end of an era.
这是一个时代的结束。

Abraham Kuyper, the great Dutch theologian had died on November 12th 1920, Warfield died February 16th, 1921, followed by another great Dutch theologian, Herman Bavinck on July 29th of that same year.
伟大的荷兰神学家亚伯拉罕·凯珀（Abraham Kuyper）于1920年11月12日去世，华腓德于1921年2月16日去世，随后另一位伟大的荷兰神学家赫尔曼·巴文克（Herman Bavinck）于同年7月29日去世。

“Within the space of nine months the people of the Reformed faith were bereft of their three greatest leaders….These three were devoted friends.
“在九个月的时间里，改革宗信仰的人们失去了他们三位最伟大的领袖……这三位是挚友。

Their parting was for a very brief time; their reunion in glory was speedy” (Grier, “Benjamin Breckinridge Warfield,” 4).
他们的离别非常短暂；他们在荣耀中的重聚是迅速的”（格里尔，《本杰明·布雷肯里奇·华腓德》，第4页）。

With the death of Kuyper and Warfield, and with the current travail in the Presbyterian church, it was no wonder that J. Gresham Machen so deeply lamented Warfield’s death.
随着凯珀和华腓德的去世，以及长老会教会当前的阵痛，难怪J·格雷沙姆·梅钦如此深切地哀悼华腓德的去世。

“It seemed to me that the old Princeton—a great institution it was—died when Dr. Warfield was carried out” (Stonehouse, J. Gresham Machen, 310).
“在我看来，当华腓德博士被抬出去时，老普林斯顿——它曾是一个伟大的机构——就死了”（斯通豪斯，《J·格雷沙姆·梅钦》，第310页）。

Machen was, perhaps, more of a prophet than he knew.
梅钦也许比他自己知道的更像一位先知。