参考引用Monergism的信仰宣扬，我们属于广州福音浸信会
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Monergism Distinctives 独创性
What is a Christian? One who, by the grace of God, can declare that he justly deserves the wrath of God, save for the mercy of Jesus Christ alone. He casts aside all hope in his self-righteousness and puts away all pride in his own goodness. One who is glad to be regarded as spiritually bankrupt, a poor sinner, saved by the free grace and righteousness of Christ and, by the sheer mercy of God, has been granted a grateful heart which yields in allegiance to Him alone as LORD and sovereign. In a word, one who “glories in Christ Jesus and has no confidence in the flesh.” (Phil. 3:3)什么是基督徒？一个因着上帝的恩典，能够宣告自己理应受到上帝的愤怒，唯独耶稣基督的怜悯除外的人。他抛弃了自以为是的一切希望，摒弃了对自己良善的一切骄傲。一个人很高兴被视为精神上的破产者，一个可怜的罪人，因基督白白的恩典和公义而得救，因上帝纯粹的怜悯而获得一颗感恩的心，唯独效忠于作为耶和华和主宰的上帝。总之，一个 “以基督耶稣为荣，不倚靠肉体 “的人（腓 3:3）。(腓 3:3）
God
There is one God, eternally existent in the three persons of Father, Son, and Holy Spirit who is Creator of all things seen and unseen, infinitely perfect in love, power, and knowledge. These persons are the same in substance, equal in power and glory (Mt. 28:19; 2 Cor. 13:14). God as Father reigns with providential care over His universe, His creatures, and all of human history according to his sovereign purposes.
上帝只有一位，以圣父、圣子和圣灵三位一体的形式永恒存在，他是一切看得见和看不见的事物的创造者，在爱、能力和知识上无限完美。这三位一体在本质上是相同的，在权能和荣耀上也是平等的（太 28:19；林后 13:14）。作为天父的上帝按照他的主权旨意，以天意的关怀统治着他的宇宙、他所创造的万物和人类历史。
Scripture 圣经
We can only know God as He makes Himself known to us. God has communicated Himself in person, words and propositions which have been recorded for us in Scripture. He is not silent but has accommodated Himself to our lowly capacity that we might apprehend His purpose. Our faith is not based in any speculation or man-made philosophy but is based on the historic Christian faith which is recorded in the completed canon of Scripture. The Scriptures are without error (inerrant and infallible) in the original manuscripts, and represent the supreme and final authority for our faith and practice. The Bible is our guide in all matters regarding doctrine, church practice, counseling and individual behavior. We should, therefore, always be reforming our thoughts of God in order to be more God-honoring & consistent with the Word of God. The Scriptures were written by divinely inspired humans and are God’s revelation of Himself to everyone. (Exodus 24:4;Deuteronomy 4:1-2; 17:19; Joshua 8:34; Psalms 19:7-10; 119:11,89,105,140; Isaiah 34:16; 40:8; Jeremiah 15:16; 36:1-32; Matthew 5:17-18; 22:29; Luke 21:33; 24:44-46; John 5:39; 16:13-15; 17:17; Acts 2:16ff; 17:11; Romans 15:4; 16:25-26; 2 Timothy 3:15-17; Hebrews 1:1-2; 4:12; 1 Peter 1:25; 2 Peter 1:19-21)
我们只有在上帝让我们认识祂的时候才能认识祂。上帝以个人、话语和命题向我们传达了祂自己，这些都记录在圣经中。祂并不沉默，而是适应我们卑微的能力，使我们可以理解祂的目的。我们的信仰不是建立在任何猜测或人为的哲学之上，而是建立在完整的圣经正典中所记载的历史性基督教信仰之上。圣经的原稿没有任何错误（无误和不可更改），是我们信仰和实践的最高和最终权威。圣经是我们在教义、教会实践、咨询和个人行为等所有问题上的指南。因此，我们应该不断改进我们对神的想法，使之更加尊重神，并与神的话语保持一致。圣经是由受神启示的人写成的，是神对每个人的启示。(出埃及记 24:4；申命记 4:1-2；17:19；约书亚记 8:34；诗篇 19:7-10；119:11,89,105,140；以赛亚书 34:16；40:8；耶利米书 15:16；36:1-32；马太福音 5:17-18；22:29；路加福音 21：33；24:44-46；约翰福音 5:39；16:13-15；17:17；使徒行传 2:16ff；17:11；罗马书 15:4；16:25-26；提摩太后书 3:15-17；希伯来书 1:1-2；4:12；彼得前书 1:25；彼得后书 1:19-21)
The Fall 秋天
I believe God, the creator of all things both seen and unseen (Col 1:16; Gen 1:1; Eph 3:9; Rev 4:11). Created man in his own image (Gen 1:27; Gen 5:1) in righteousness and dignity with the freedom and power to do that which is good (Ecl 7:29, Gen 1:26-31) and yet under a possibility of transgressing, being left to the liberty of his will. By their sin mankind fell from intimacy with God and since Adam & Eve were the root of mankind this sin was imputed to all their descendants. Due to the effects of the fall (of Adam) on the mind and will, man’s spiritual condition by nature is such that he is dead in trespasses and sins, enslaved to sin, wholly incapable and unwilling to come to God (1 Cor 2:14, Rom 8:7, John 3:19), and under the wrath of God. (Eph.2:1-3; Titus 3:3; 2 Tim.2:26). As such, man is utterly incapable of saving himself, or even to cooperate with God in his salvation. He does not possess the inclination, desire or ability to turn himself to God since he loves & prefers the darkness. Since man is depraved by nature, and will thus inevitably make choices in accordance with that nature, his “free will” will always choose to reject God, apart from God’s grace.
我相信上帝，他是看得见和看不见的万物的创造者（西 1:16；创 1:1；弗 3:9；启 4:11）。他照着自己的形象造人（创 1：27；创 5：1），造人时赋予人公义和尊严，赋予人行善事的自由和能力（《以西结书》7：29；《创 1：26-31》），但人也有可能犯罪，因为人的意志是自由的。由于亚当和夏娃的罪，人类从与上帝的亲密关系中跌落下来，由于亚当和夏娃是人类的根源，他们的罪被归咎于他们所有的后代。由于（亚当）堕落对人的心灵和意志的影响，人的属灵状况本质上是死在过犯和罪恶之中，被罪奴役，完全没有能力也不愿意归向上帝（林前 2:14，罗 8:7，约 3:19），并处于上帝的忿怒之下。(以弗所书 2：1-3；提多书 3：3；提摩太后书 2：26）。因此，人完全没有能力拯救自己，甚至无法与神合作拯救自己。他不具备将自己转向上帝的倾向、愿望或能力，因为他喜欢并偏爱黑暗。由于人的本性是堕落的，因此不可避免地会做出与本性相符的选择，除了上帝的恩典之外，他的 “自由意志 “总是选择拒绝上帝。
God’s Covenants 上帝的盟约
In spite of humanity’s rebellion against God, His great love was revealed in His purpose to bless humanity, which was made known in His post-fall redemptive promise to crush the head of the the serpent with the seed of the woman (Gen 3:15). God then began to implement this plan of redemption, through the means of covenants, in order to mercifully bring humanity back into the fellowship of the the divine life and glory that He originally intended for us. The essence of the covenant between God and man is “I will be your God, and you will be My people.” The progressive unfolding nature of the covenants with Noah, Abraham, Moses, and David laid the covenantal groundwork for the culmination of God’s redemptive work in His new covenant in Christ. These successive covenants of Scripture form a unity. The probationary covenant of life by which man was to keep God’s commandments perfectly was ultimately and consummately fulfilled by Christ, God in the flesh. That covenant of grace is where God’s elect are attributed Christ’s satisfaction by faith. Thus, the nation of Israel shares a primary role in God’s self-revelation in redemptive history. It is the revelation unfolding through the Old Testament that provides the crucial framework for understanding God’s complete self-revelation through Jesus Christ.
尽管人类悖逆上帝，但上帝的大爱却在祂祝福人类的目的中显露出来，这在祂堕落后的救赎应许中就已表明，祂要用女人的后裔击碎蛇的头（创 3:15）。然后，上帝开始通过盟约的方式实施这一救赎计划，以仁慈的方式将人类重新带入他最初为我们预备的神圣生命和荣耀之中。上帝与人类之约的精髓是 “我要作你们的上帝，你们要作我的子民”。与挪亚、亚伯拉罕、摩西和大卫所立之约的逐步展开性质，为上帝在基督新约中的救赎工作达到顶峰奠定了立约的基础。圣经中这些连续的盟约形成了一个统一体。人要完全遵守上帝诫命的生命感化之约，最终由基督–道成肉身的上帝–圆满完成。在恩典之约中，上帝的选民因信得着基督的满足。因此，以色列民族在上帝救赎历史的自我启示中扮演着主要角色。正是通过《旧约》展开的启示为理解上帝通过耶稣基督的完整自我启示提供了重要框架。
Christ 基督
I believe in the deity, humanity, virgin birth, sinless life, penal substitutionary atonement, bodily resurrection; and the visible, bodily, and glorious return of the Lord Jesus Christ (Jn 1:1; Is. 7:14; 1 Cor. 15:3-5; Acts 1:11). God the Father sent the Son to redeem lost humanity by uniting fallen humanity to Himself through Jesus’ complete solidarity with Adam (John 1:1, 14; Rom. 8:3). The last Adam-Jesus (Rom. 5; 1 Cor. 15:45) shared in Adam’s flesh in order to wage war against evil, fulfill God’s covenant stipulations from our side, and ultimately, to receive in Himself the full penalty and consequences of Adam’s fall through His death on the cross (Rom. 5:12-21; 1 Cor. 15:21-22; Col. 2:13-15). Christ having made a New Covenant with His blood, now reconciles humanity to God creating the bond of peace in our union with Him. All that was destroyed and lost in the fall Jesus comes to restore and redeem humanity and all creation from its breach with God. Having died a substitutionary death on the cross, he made a complete and sufficient atonement for the sins of His people according to the Scriptures. Three days later, He arose bodily from the dead.
我相信主耶稣基督的神性、人性、童贞女降生、无罪的生命、代罪羔羊赎罪、肉身复活；以及可见的、肉身的、荣耀的再临（约 1:1；伊 7:14；林前 15:3-5；徒 1:11）。父神差遣圣子来救赎迷失的人类，通过耶稣与亚当的完全合一，使堕落的人类与自己合一（约翰福音 1：1，14；罗马书 8：3）。最后的亚当–耶稣（罗马书 5；哥林多前书 15：45）与亚当的肉身同在，以便与邪恶开战，从我们这边履行上帝的盟约规定，并最终通过他在十字架上的死，在他自己身上接受了亚当堕落的全部刑罚和后果（罗马书 5：12-21；哥林多前书 15：21-22；西 2：13-15）。基督以祂的宝血立了新约，使人类与上帝和好，在我们与祂的结合中建立了和平的纽带。在堕落中被摧毁和失去的一切，耶稣来了，他要恢复和救赎人类和所有被造物与上帝之间的裂痕。祂在十字架上替罪受死，按照圣经为祂子民的罪孽做了完全充分的赎罪。三天后，他从死里复活。
“…the prism through which all light concerning God is reflected is Jesus Christ. This means that Christology is the beginning and the end, better, the starting point and summary, of all Christian thought. Christology is Paul’s theme when he writes, “For it is the very God who said. ‘Let light shine out of darkness,’ who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Christ.” (2 Cor 4:6)… Christology is the subject of theology. More precisely put, Jesus Christ is the subject of theology.
“……耶稣基督是折射所有有关上帝之光的棱镜。这意味着基督论是所有基督教思想的起点和终点，更确切地说，是起点和总结。基督论是保罗的主题，他写道：”因为正是神说：’要光照出黑暗来。’要让光从黑暗中照出来’，正是他照亮我们的心，将认识神荣耀的光，从基督的面显明出来”（林后 4:6）。(林后 4:6）…基督论是神学的主题。更确切地说，耶稣基督是神学的主题。
We Understand that God in any sense differentiated from Jesus Christ is unknowable. This needs to be affirmed from the start. John writes in the prologue to his Gospel, “No one has ever seen God; the only Son, who is in the bosom of the Father, he has made him known” (1:18). John repeats this idea forcefully in his first letter: “No one has ever seen God” (4:12)…Bible religion knows nothing about a God who can be found or made out from our side of things … Theology is unable to start in those places [first cause, ground of our being] because the picture of God that emerges from such beginnings is speculative … … A theology that is Christology before it is anything else is a theology from the bottom up. It begins with the ministry of Jesus in his own time and space, and it states that it is entirely agnostic concerning anything other than what he has given us to know of the essential attributes of God … we begin, therefore, christologically, with a concrete historic figure who appeared on the stage of human history …” – Paul F.M. Zahl
我们明白，从任何意义上说，与耶稣基督不同的上帝都是不可知的。这一点需要从一开始就加以确认。约翰在其《福音书》序言中写道：”从来没有人看见过上帝；惟有在父怀里的独生子，使人认识了他”（1:18）。约翰在他的第一封信中有力地重复了这一观点：”没有人见过上帝”（4:12）……《圣经》宗教对上帝一无所知，而上帝是可以从我们的角度找到或发现的……神学无法从这些方面入手。神学无法从这些地方开始[第一因，我们存在的基础]，因为从这些地方开始的上帝图景是推测性的……。首先是基督论的神学是一种自下而上的神学。它从耶稣在他自己的时间和空间里的传道开始，并声明除了他让我们知道的上帝的基本属性之外，它对其他任何事物都是完全不可知论的……因此，我们从基督论开始，从一个出现在人类历史舞台上的具体历史人物开始……”- 保罗-扎尔
Election 选举
Union between Christ and his people was planned already in eternity, in the sovereign pretemporal decision whereby God the Father selected certain sinners as His own. Christ himself was chosen to be our Savior before the creation of the world (1 Pet. 1:20); When the Father chose Christ, he also chose us (Ephesians 1:4). We are initially united with Christ in regeneration; next we appropriate and continue to live out of this union through faith. Third, we are justified in union with Christ. Fourth, we are sanctified through union with Christ. Fifth, we persevere in the life of faith in union with Christ. Finally, we shall be eternally glorified with Christ.
基督和他的子民之间的结合早在永恒中就已经计划好了，在父神拣选某些罪人作为他的子民的前世主权决定中就已经计划好了。基督在创世之前就被拣选为我们的救主（彼前 1:20）；天父拣选了基督，也就拣选了我们（以弗所书 1:4）。我们最初是在重生中与基督联合的；接下来，我们通过信仰从这一联合中获得并继续生活。第三，我们在与基督的结合中称义。第四，通过与基督的结合，我们成圣。第五，我们在与基督的结合中坚持信仰的生活。最后，我们将与基督一同获得永恒的荣耀。
This pretemporal choice was not based on the fact that God knew which persons would believe of their own free will, for there is no person which fits that description. This decision was based upon God’s sovereign good pleasure alone. It is God’s gracious decision, from eternity past, to save fallen souls of His own choosing. Therefore, God will infallibly bring all of His elect to final perseverance and eternal life (Phil 1:6; John 10:29; Rom 8:30; John 6:37, 39). The Persons of the Trinity work in harmony to accomplish and apply salvation. The Father, from eternity, elects a particular people for Himself (Ephesians 1:4, 5; Rom 8:29, 30) Christ redeems those the Father has “given Him” (John 6:37, 39; 10:29) and the Holy Spirit likewise applies the redemptive benefits of the atonement to the same. (John 1:13; 6:63; James 1:18, 1 Peter 1:23,25).
这种超时空的选择并不是基于上帝知道哪些人会出于自己的自由意志而相信，因为没有一个人符合这种描述。这一决定仅仅是基于上帝的至高善意。这是神的恩典，从亘古以来，神就决定拯救祂所拣选的堕落灵魂。因此，上帝必将使祂所有的选民获得最终的坚忍和永生（腓1:6；约10:29；罗8:30；约6:37, 39）。三位一体的神和谐地完成和应用救赎。天父从亘古就为自己拣选了特定的子民（以弗所书 1：4，5；罗马书 8：29，30），基督救赎了天父 “赐给他 “的子民（约翰福音 6：37，39；10：29），圣灵也同样将赎罪的救赎益处应用于这些子民。(约翰福音 1：13；6：63；雅各书 1：18；彼得前书 1：23、25）。
Atonement 赎罪
I believe there is one requirement we must fulfill if a holy God is to look favorably upon us: This requirement is perfect righteousness; an unblemished resume, which has never once broken any Law of God. Unless we can produce this we are without hope. Unless we fulfill this one requirement, we are guilty before God and will be condemned. But God looked upon His people with great mercy by sending Jesus Christ, His Son, to save those given to Him by the Father (John 6:37-39, 17:9). After living a sinless life (fulfilling God’s Covenant from our side), He bore the full wrath of God against the sin of His people as a penal substitution on the cross. This sacrifice is efficient for all who believe the Gospel and will infallibly result in their eternal salvation (Mt. 1:21; John 10:15; Acts 20:28; 1Pet.1:18-21). Our just and holy God is satisfied To look on Jesus and pardon us. He is our perfect, spotless, Righteousness.
我相信，如果圣洁的上帝要眷顾我们，我们必须满足一个要求：这个要求就是完全的公义；没有瑕疵的履历，从未违背过上帝的任何律法。除非我们能做到这一点，否则我们就没有希望。除非我们满足这一个要求，否则我们在上帝面前就是有罪的，将被定罪。但上帝以大怜悯看待祂的子民，差遣祂的儿子耶稣基督来拯救父所赐给祂的人（约翰福音 6：37-39，17：9）。他过着无罪的生活（从我们这边履行了上帝的盟约），在十字架上作为替罪羊承担了上帝对他子民的罪所发的全部愤怒。这一牺牲对所有相信福音的人都是有效的，并将为他们带来永恒的救赎（太 1:21；约 10:15；徒 20:28；彼前 1:18-21）。我们公义圣洁的上帝满意地注视着耶稣，赦免了我们。他是我们完美无瑕的义。
Grace 格蕾丝
I believe there is nothing in and of the sinner that prompts God to act kindly towards him (Romans 1:16; Galatians 3:26 ff). Why, then, does a sinner, an unrighteous hell-deserving rebel, receive eternal life and escape eternal punishment? It is solely by God’s grace, alone. The grace of God in the gospel is first and foremost the good news that God himself has rescued us from His own wrath and that He adopts its recipients as sons into an eternal relationship with Himself. In the gospel the love of God is revealed. God is fiercely opposed to our unrighteousness and our suppression and distortion of the truth to justify ourselves (Rom 1:18). But in spite of our rebellion, Romans 5:8 says, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” The love of God had to deal with both man’s unrighteousness and God’s wrath. How does this gospel do this? The gospel is the power of God for salvation to everyone who believes because “in it the righteousness of God is revealed from faith to faith.” (Rom 1:17)
我相信，罪人身上没有任何东西能促使上帝对他仁慈（罗马书 1：16；加拉太书 3：26 及后）。那么，为什么一个罪人，一个不义的该下地狱的叛逆者，会得到永生并逃脱永恒的惩罚呢？这完全是上帝的恩典，唯有上帝的恩典。福音中上帝的恩典首先是上帝将我们从祂自己的愤怒中拯救出来的好消息，祂将福音的接受者接纳为儿子，与祂自己建立永恒的关系。福音彰显了上帝的爱。上帝强烈反对我们的不义，反对我们为了为自己辩护而压制和歪曲事实（罗 1:18）。尽管我们悖逆，罗马书 5:8 却说：”神以此显明他自己对我们的爱：我们还作罪人的时候，基督已经为我们死了。神的爱既要对付人的不义，也要对付神的愤怒。福音是如何做到这一点的呢？福音是上帝拯救每一个相信的人的大能，因为 “上帝的义在其中显明出来，因信而得着信”。(罗马书 1：17）
How can this be good news, however, when the righteousness of God is our problem and men are never found naturally willing to submit in faith to the humbling terms of the gospel of Christ? (Rom 3:11; John 6:64,65; 2 Thessalonians 3:2) Because God gives to us freely, what he demands from us. In it God reveals the same righteousness for us that God demands from us. What we had to have, but could not create or perform or supply (faith and holiness), God grants us freely, namely, his own righteousness and the gift of faith. He reveals, as a gift in Christ Jesus, the faith and righteousness that was once only a demand. God saves us by grace alone, through faith alone, and this faith is not produced by our unregenerated human nature.
然而，当上帝的公义成为我们的问题，而人们却从未发现他们自然而然地愿意在信仰中顺服基督福音的谦卑条件时，这怎么可能是好消息呢？(罗 3:11；约 6:64,65；帖撒罗尼迦后书 3:2）因为上帝白白赐给我们的，正是他对我们的要求。在福音中，神为我们显明了与神要求我们的同样的义。我们必须拥有但无法创造、执行或提供的东西（信心和圣洁），上帝白白赐给我们，即他自己的义和信心的恩赐。他在基督耶稣里显明了信仰和公义，这是一种恩赐，曾经只是一种要求。上帝拯救我们，唯靠恩典，唯凭信心，而这种信心不是由我们未重生的人性产生的。
Regeneration 再生
Our union with Christ has its roots in divine election, its basis in the redemptive work of Christ, and its actual establishment with God’s people by the regeneration of the Holy Spirit. All of God’s elect will be regenerated by the Holy Spirit during their life, at a time of God’s choosing. This regeneration is a spiritual resurrection given to sinners who are spiritually dead. It infallibly results in faith, repentance and obedience. This regeneration is accomplished by the irresistible power of the Holy Spirit (Jn.6:37,44; Eph.2:4-5; Ps.110:3).
我们与基督的结合源于神的拣选，以基督的救赎工作为基础，并通过圣灵的重生与神的子民实际建立起来。所有上帝的选民都将在他们的一生中，在上帝所选择的时间里获得圣灵的重生。这种重生是赐给灵性已死的罪人的灵性复活。其结果必然是信心、悔改和顺服。这种重生是通过圣灵不可抗拒的大能完成的（约 6:37,44；弗 2:4-5；诗 110:3）。
Regeneration, Repentance and Faith:
重生、悔改和信仰：
How does faith and repentance take place since the natural man is incapable of creating a right thought, generating a right affection, or originating a right volition (Rom. 3:11, 8:7; John 3:3, 6)?
既然属血气的人无法产生正确的思想、产生正确的情感或产生正确的意志（罗马书 3：11，8：7；约翰福音 3：3，6），那么信心和悔改又是如何产生的呢？
When spoken in the power of the Holy Spirit, the word of God has the power to graciously open people’s eyes, unplug their uncircumcised ears, change the disposition of their hearts, draw them to faith, and save them (James 1:18, 1 Peter 1:23, 25). The word of God does not work “ex opere operato,” rather, it is the work of the Holy Spirit sovereignly dispensing grace (John 3:8), quickening the heart through the word to bring forth life. So the written word is not the material of the spiritual new birth, but rather its means or medium. “The word is not the begetting principle itself, but only that by which it works: the vehicle of the mysterious germinating power” [ALFORD]. It is because the Spirit of God accompanies it that the word carries in it the germ of life. The life is in God, yet it is communicated to us through the word.
当在圣灵的能力下说话时，神的话语就有能力恩赐地开启人的眼睛，堵住他们未受割礼的耳朵，改变他们的心性，吸引他们信主，拯救他们（雅各书 1：18；彼得前书 1：23、25）。上帝的话语并不是 “独立运作”，而是圣灵施恩的工作（约翰福音 3：8），通过话语使人心活泼起来，从而带来生命。因此，文字不是属灵新生的材料，而是其手段或媒介。”文字本身并不是孕育的原理，而只是它起作用的工具：神秘发芽力量的载体”[阿尔弗德]。正是因为有上帝的灵伴随，话语才带有生命的胚芽。生命在上帝里面，但通过话语传递给我们。
The gospel declares that repentance and faith (commands of God) are themselves God’s working in us both to will and to do (2 Tim 2:25, Eph 2:5, 8) and not something that the sinner himself contributes towards the price of His salvation. Repentance and faith can only be exercised by a soul after, and in immediate consequence of, its regeneration by the Holy Spirit (1 John 5:1; Acts 16:14b; Acts 13:48; John 10:24-26; Ezekiel 36:26-27; John 6:37; John 1:13; 1 Cor. 4:7; 1 Cor. 15:10; Jas. 1:17; John 3:27). God regenerates, and we, in the exercise of the new gracious ability given, repent. God disarms the opposition of the human heart, subduing the hostility of the carnal mind, and with irresistible power (John 6:37), draws His chosen ones to Christ. The gospel confesses “We love him because He first loved us.” Whereas before we had no desire for God, God’s regenerating grace gives us desire, willingness and delight in His person and commands. Faith and works are the evidence of new birth, not the cause of it.
福音书宣称，悔改和信心（上帝的命令）本身就是上帝在我们里面做工，使我们立志和行事（提摩太后书 2：25；以弗所书 2：5、8），而不是罪人自己为他的救赎付出的代价。悔改和信心只有在灵魂被圣灵重生之后，并在重生的直接后果中才能实现（约壹 5:1；徒 16:14b；徒 13:48；约 10:24-26；以西结书 36:26-27；约翰福音 6:37；约翰福音 1:13；林前 4:7；林前 15:10；雅各书 1:17；约翰福音 3:27）。1:17；约翰福音 3:27）。上帝使我们重生，而我们在行使新赐予的恩典能力时悔改。上帝解除了人心的反抗，制服了肉体的敌意，以不可抗拒的力量（约翰福音 6:37）吸引他所拣选的人归向基督。福音书承认：”我们爱他，因为他先爱了我们。以前我们对上帝没有渴望，而上帝重生的恩典使我们对他的人和命令有渴望、愿意和喜乐。信心和行为是新生的证据，而不是新生的原因。
Salvation 救赎
In essential agreement with the teachings of the Bible as understood by Protestant Reformers, the Westminster Confession of Faith, The Cannons of the Synod of Dort and in the evangelical tradition of men such as Paul, Augustine, Calvin, Luther, Knox, the Puritans, Jonathan Edwards, George Whitefield, C.H. Spurgeon, and Dr. Martyn Lloyd-Jones, I believe in a salvation that is given by the sovereign grace of God (monergistic). Our justification is by grace alone, through faith alone, in Christ alone, as revealed in the Scriptures alone, to the glory of God alone. Due to God’s divine initiative in embracing fallen humanity through Christ (Eph. 2:8-10; Tit. 3:4-7) and no merits on the believer’s part, salvation is the free and full participation in God’s saving work in Christ, uniting us through His Spirit. It is knowing and being known by God through Christ (Gal. 4:9; 1 Cor. 13:12). A restoration to God’s original intent for us, the end for which we were created.
与新教改革者所理解的《圣经》教义、《威斯敏斯特信仰告白》、《多特宗教会议大炮》以及保罗、奥古斯丁、加尔文、路德、诺克斯、清教徒、乔纳森-爱德华兹、乔治-怀特菲尔德、C.H. 斯布真和马丁-劳埃德-琼斯博士等人的福音派传统基本一致，我相信救恩是由上帝的主权恩典（单一恩典）赐予的。我们称义唯靠恩典，唯靠信心，唯靠基督，唯靠圣经启示，唯靠上帝的荣耀。由于上帝通过基督接纳了堕落的人类（以弗所书 2：8-10；提多书 3：4-7），而且信徒没有任何功劳，因此救赎就是自由地、完全地参与上帝在基督里的拯救工作，通过他的灵使我们合一。它是通过基督认识神并被神认识（加拉太书 4：9；哥林多前书 13：12）。恢复上帝对我们的初衷，也就是我们被创造的目的。
Perseverance 坚持不懈
We teach that all those who believe are justified and are sealed with the Holy Spirit of promise unto the ultimate day of redemption. Therefore, if a person has been effectually called and drawn to Christ, he will never lose that salvation since it was based wholly on the finished work of Christ and God’s election, not on the strength of the believers commitment or obedience. (Jn.10:27-30;Rom.8:28-30). The person whose affections and dispositions have been changed by the Holy Spirit in regeneration will not reject eternal life once they are saved because they do not want to reject eternal life. God causes His people to continue wanting to believe in Him once we are saved (Jeremiah 32:40; Ezekiel 36:27). This is not based on how perfect we are, but solely on the promise and finished work of Christ (John 3:16; John 10:29).
我们教导说，所有信的人都已称义，并被应许的圣灵封印，直到最终的救赎之日。因此，如果一个人被有效地呼召并吸引到基督面前，他就永远不会失去救赎，因为这完全是基于基督完成的工作和上帝的拣选，而不是信徒的承诺或顺服。(Jn.10:27-30;Rom.8:28-30).在重生中被圣灵改变了情感和性情的人一旦得救就不会拒绝永生，因为他们不想拒绝永生。一旦我们得救，神就会使祂的子民继续愿意相信祂（耶利米书 32：40；以西结书 36：27）。这不是基于我们有多完美，而是完全基于基督的应许和完成的工作（约翰福音 3：16；约翰福音 10：29）。
Sanctification 圣化
All those who are drawn to Christ are sanctified by the Holy Spirit. This sanctification is a work of God in which the believer participates by confession of sin, repentance, and submission to the will of God (1Thess.4:3-8; Rom.8:29).
所有归向基督的人都会被圣灵成圣。这种成圣是神的工作，信徒通过认罪、悔改和顺服神的旨意参与其中（帖前 4：3-8；罗 8：29）。
Eschatology 末世论
At the end of the age we expect the personal, bodily return of our Lord Jesus Christ, according to the Scriptures. We find that the amillennial view has the most biblical evidence, and therefore, this is the view we affirm . But we do not teach with surety any of the major millennial views, but encourage each person to study the Scriptures and come to their own conclusion. In preparation for His coming we are called to live holy lives. Through years of study we personally favor the amillennial understanding of the eschaton.
根据圣经，我们期待主耶稣基督在世界末日亲自降临。我们发现，”千禧年 “观点在圣经中证据最多，因此，我们肯定这种观点。但我们并不肯定地教导任何一种主要的千禧年观点，而是鼓励每个人研究圣经，得出自己的结论。为了迎接祂的到来，我们被呼召过圣洁的生活。通过多年的研究，我们个人倾向于对末世的 “千禧年 “理解。
Ecclesiology 教会论
The universal Church, which is invisible, consists of the whole number of the elect, which were purchased for God with Christ’s blood from [Dan 3:4; 5:19; Rev 7:9; 10:11; 11:9; 13:7; 14:6; 17:15] every tribe and tongue and people and nation. That have been, are, or shall be gathered into one, under Christ the Head thereof; and is the spouse, the body, the fullness of Him that fills all in all. Paul says, “Christ loved the church and gave himself up for her” (Eph 5:25). Here the term “the church” is used to apply to all those whom Christ died to redeem, all those who are saved by the death of Christ. This includes all true believers for all time, both believers in the New Testament age and believers in the Old Testament age as well. The local church joins together to form local communities. Here we worship the LORD, serve and encourage one another, grow together in His likeness, and take great joy in serving Him together. We personally affirm the Presbyterian form of church government, which includes a covenantal understanding of word and sacrament.
普世教会是无形的，由全部选民组成，他们是用基督的宝血从[但3:4；5:19；启示录7:9；10:11；11:9；13:7；14:6；17:15]各族、各方、各民、各国为上帝赎回来的。他们过去、现在或将来都要聚集为一，在元首基督之下；他们是基督的配偶，是基督的身体，是那充满万有者的丰满。保罗说：”基督爱教会，为她舍己”（弗 5:25）。这里的 “教会 “一词指的是基督为救赎而死的所有人，即所有因基督的死而得救的人。这包括古往今来所有的真信徒，既包括新约时代的信徒，也包括旧约时代的信徒。地方教会联合起来形成地方社区。在这里，我们敬拜耶和华，彼此服侍和鼓励，按照耶和华的样式共同成长，并在共同服侍祂的过程中获得极大的喜乐。我们个人肯定长老会的教会治理形式，其中包括对话语和圣礼的立约式理解。
Marriage 婚姻
Monergism (CPRF) Declaration on Marriage, Gender, and Sexuality
一元论（CPRF）关于婚姻、性别和性的宣言
*** Further, we believe the various confessional formulations that grew out of the Reformation represent a significant advancement of a sound, scriptural, God-honoring understanding of the historic faith:
***此外，我们相信宗教改革所产生的各种教派表述，代表了对历史信仰的正确、合乎圣经、敬畏上帝的理解的重大进步：
The Westminster Confession of Faith
威斯敏斯特信仰告白
1689 London Baptist Confession of Faith
1689 年伦敦浸礼会信仰告白