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The story of humanity is one of rebellion, sin and of increasing alienation from God.

人类的故事是一个关于悖逆、罪以及与神日益疏离的故事。

The purpose of life is fellowship with God, gazing on His insurpassable beauty and dwelling in his presence, which is life.

生命的目的是与神相交，凝视祂那无与伦比的美丽，并住在祂的同在中，这就是生命。

But humanity, wanting to establish its own righteousness suppresses the truth about God to varying degrees by inventing its own ways of complete or partial self-salvation.

但人类想要建立自己的义，藉着发明自己完全或部分自我救赎的方法，在不同程度上压制关于神的真理。

In this book, Warfield describes these various errors in detail and then ends by pointing to God’s plan of salvation and what He has done to accomplish it

在这本书中，华菲德详细描述了这些各种错误，然后以指向神的救恩计划以及祂为成就它所做的工作来结束。

Dr. Michael J. Kruger wrote the following of this little book….

迈克尔·克鲁格博士对这本小书写下了以下内容……

The critical question that every Christian must be able to answer is “How are people saved?”

每个基督徒都必须能够回答的关键问题是”人如何得救？”

In the seminary context, the doctrine of salvation (soteriology) is a central feature in the curriculum.

在神学院的背景下，救恩论（救赎论）是课程中的核心内容。

Preachers can’t preach a message of salvation if they don’t understand it themselves.

传道人如果自己不理解救恩，就无法传讲救恩的信息。

Of course, as an institution that bases its theology on the Reformation (the term “Reformed” is in our name!), Reformed Theological Seminary is committed to the doctrines of grace–the idea that people are sinners who cannot save themselves but desperately need God to save them.

当然，作为一个将其神学建基于宗教改革的机构（”改革宗”这个词在我们的名字中！），改革宗神学院致力于恩典教义——即人是罪人，无法自救，而是迫切需要神来拯救他们。

On a popular level, this is simply known as Calvinism.

在通俗层面上，这简单地被称为加尔文主义。

But, of course, not all Christians agree with this Reformed perspective.

但是，当然，并非所有基督徒都同意这种改革宗观点。

Throughout the history of the church, there are have been many different perspectives on how a person is saved.

在整个教会历史中，关于一个人如何得救已经有了许多不同的观点。

So, what is the best way to help Christians understand these various approaches?

那么，帮助基督徒理解这些各种方法的最佳方式是什么？

And what is the most effective way to make the case for Calvinism?

以及为加尔文主义辩护的最有效方式是什么？

There are many answers to these questions, but there is one resource that I have found tremendously helpful.

这些问题有许多答案，但有一个资源我发现极其有帮助。

And it is a resource that is often overlooked and forgotten.

而且这是一个经常被忽视和遗忘的资源。

And that resource is the five lectures delivered by B.B. Warfield in 1914 at Princeton Theological Seminary.

这个资源就是华菲德于1914年在普林斯顿神学院发表的五次讲座。

These lectures are not found in the standard 10 volume collected works of Warfield–and for that reason are often missed.

这些讲座没有收录在华菲德标准的十卷本文集中——因此经常被错过。

Instead they are found in a little book entitled The Plan of Salvation.

相反，它们被收录在一本题为《救恩计划》的小书中。

What makes Warfield’s approach so helpful is that he takes the reader through a series of choices about how God saves–starting with very broad concepts and moving towards more specific concepts.

华菲德的方法如此有帮助的原因是，他带领读者经历关于神如何拯救的一系列选择——从非常宽泛的概念开始，然后转向更具体的概念。

At each point along the way he eliminates the options that just don’t work.

在沿途的每一点上，他排除了那些根本行不通的选项。

Thus, the reader is able to see how theologians have arrived at a belief in Calvinism in a gradual, step by step fashion.

因此，读者能够看到神学家们是如何以渐进的、逐步的方式达成对加尔文主义的信仰的。

In a sense, Warfield has created a logical “decision tree” that any Christian could follow.

从某种意义上说，华菲德创建了一个任何基督徒都可以遵循的逻辑”决策树”。

Thus, it is an incredibly useful tool for convincing people of the Reformed approach.

因此，它是一个令人信服地向人们展示改革宗方法的极其有用的工具。

Of course, I cannot reproduce Warfield’s entire argument in this blog post.

当然，我不能在这篇博客文章中复述华菲德的全部论证。

But, here is the outline of his decision tree:

但是，这里是他的决策树的大纲：

1. Deism vs. Theism: Is God personally involved in our lives (Theism) or does he stand back from the universe and allow it to take its course (Deism)?
2. 自然神论对有神论：神是否亲自参与我们的生活（有神论），还是祂从宇宙中退后并让它自行其道（自然神论）？

Warfield’s answer: Theism.

华菲德的答案：有神论。

2. Supernaturalism vs. Naturalism: Given the reality of Theism, the next question is whether man saves himself and works his way to God (Naturalism) or whether God intervenes and saves man (Supernaturalism).
3. 超自然主义对自然主义：鉴于有神论的现实，下一个问题是人是否自救并藉着自己的努力到达神那里（自然主义），还是神介入并拯救人（超自然主义）。

Warfield’s answer: Supernaturalism.

华菲德的答案：超自然主义。

3. Evangelicalism vs. Sacerdotalism: Given the reality of Supernaturalism, the next question is the specific manner in which God saves.
4. 福音主义对圣礼主义：鉴于超自然主义的现实，下一个问题是神拯救的具体方式。

Does God save men through an instrument he has appointed like the sacraments (Sacerdotalism) or does he act on people’s souls directly and immediately (Evangelicalism)?

神是藉着祂所指定的工具如圣礼来拯救人（圣礼主义），还是祂直接且立即地作用于人的灵魂（福音主义）？

Does God use sacraments as an intermediary or he does God operate directly on the human soul by grace?

神是使用圣礼作为中介，还是祂藉着恩典直接作用于人的灵魂？

Warfield’s answer: Evangelicalism.

华菲德的答案：福音主义。

4. Universalism vs. Particularism: Given the reality of Evangelicalism–that God works on men’s souls directly–the next question is whether he exerts this saving power equally on all men.
5. 普救论对特殊论：鉴于福音主义的现实——即神直接作用于人的灵魂——下一个问题是祂是否对所有人平等地施展这种拯救的大能。

Does he apply this saving power on every person, whether they or saved or not (Universalism), or does he apply it to particular individuals who are actually saved (Particularism)?

祂是否对每一个人施加这种拯救的大能，无论他们是否得救（普救论），还是祂将它施加于实际得救的特定个人（特殊论）？

Does God’s grace just make salvation a possibility or does it actually make salvation a reality?

神的恩典只是使救恩成为一种可能性，还是实际上使救恩成为现实？

Warfield’s answer: Particularism (Calvinism).

华菲德的答案：特殊论（加尔文主义）。

The logic and flow of Warfield’s argument are powerful and weighty.

华菲德论证的逻辑和流程是有力而有分量的。

He builds such momentum towards Particularism (Calvinism), that even at an early point in the book the reader gets the sense that it is an inevitability.

他建立了如此强大的动力指向特殊论（加尔文主义），以至于即使在书的早期，读者就会感到这是不可避免的。

All the biblical and theological arrows are pointing in the same direction.

所有圣经和神学的箭头都指向同一个方向。

If you are looking for a persuasive tool for others, or even for yourself, check out Warfield’s little book.

如果你正在寻找一个说服他人的工具，或甚至是为了你自己，请查阅华菲德的这本小书。

The Order of Decrees (chart) by B. B. Warfield

预旨的次序（图表）华菲德著

Table of Contents

目录

Part I – Differing Conceptions

第一部分——不同的概念

Part II – Autosoterism

第二部分——自我救赎论

Part III – Sacerdotalism

第三部分——圣礼主义

Part IV – Universalism

第四部分——普救论

Part V – Calvinism

第五部分——加尔文主义