末世论_02 导言（续）
Doctrine of the last things，Session 2，末世论第二讲
Introductory Chapter导 言
主讲：林慈信牧师_校对：刘加立弟兄_英文：陈弟兄_中文：自由的荣耀弟兄
Eschatology in the History of the Christian Church.在基督教教会里面的末世论。
2.第二个阶段：FROM THE BEGINNING OF THE FIFTH CENTURY TO THE REFORMATION. 从第五世纪初至宗教改革。
Under the guidance of the Holy Spirit the attention of the Church was directed from the future to the present，and Chiliasm was gradually forgotten.在圣灵的带领之下，教会的注意力就从未来转向现今，千禧年论逐渐地被遗忘了。Especially under the influence of Origen and Augustine，anti-chiliastic views became dominant in the Church.特别有俄利根和奥古斯丁的影响的缘故，反千禧年论的观点呢，在教会就成为主流。
But though these were regarded as orthodox，they were not thought through and systematically developed.可是，虽然这些反千禧年论的观点，是被认为是正统的，可是呢，他们的思想并不严密，也没有系统的发展。There was a general belief in a life after death，教会一般性地相信，死后有生命，in the return of the Lord，主必再回来，in the resurrection of the dead，死人要复活，in the final judgment会有最后的审判，and in a kingdom of glory，会有荣耀的国度，but very little reflection on the manner of these. 可是，这些又是怎么样的形式出现呢？却没有加以很多的反省。
The thought of a material and temporal kingdom made way for that of eternal life and the future salvation.本来相信永生和未来的救恩的，可是呢，被一个物质的暂时的今生的国度取代了。In course of time the Church was placed in the center of attention，逐渐地，教会成为整个注意力的焦点，and the hierarchical Church was identified with the Kingdom of God.那么那个教会的权力架构，就被认同就是上帝的国度。The idea gained ground that outside of this Church there was no salvation，逐渐地，“教会以外无救恩”这个观点，支持者越来越多，and that the Church determined the proper pedagogical training for the future.还有由教会来决定，如何训练信徒，预备为将来做预备。
A great deal of attention was paid to the intermediate state，教会非常注重中介状态，就是死后和复活之前的状态，and particularly to the doctrine of purgatory.特别关于“炼狱”的教义。In connection with this the mediation of the Church was brought to the foreground，与这个有关的就是，教会作为中保，作为中介，成为很显著的教义，the doctrine of the mass，还有弥撒的教义，of prayers for the dead，为死人祷告，and of indulgences.还有赎罪卷，这些都越来越显著。
As a protest against this ecclesiasticism，Chiliasm again made its appearance in several sects.千禧年论，作为一个对这个教会为本的主义的抗议，千禧年论在某一些的旁门呢，又再出现了。This was in part a reaction of a pietistic nature against the externalism and worldliness of the Church. 这个千禧年论呢，一部分是一种敬虔主义的本质的，它们反抗教会的外在化和世俗化。
3.第三个阶段：FROM THE REFORMATION UP TO THE PRESENT DAY.从宗教改革至今。
The thought of the Reformation centered primarily about the idea of the application and appropriation of salvation，宗教改革时期的思想，主要是关乎救恩在个人身上的应用和领受，and sought to develop eschatology mainly from this point of view. 宗教改革时期的思想，尝试从这个角度来发展末世论。Many of the old Reformed theologians treat it merely as an adjunct to soteriology，很多早期老旧的改革宗神学家是怎么处理末世论的呢？把它只不过当作是一个救赎论的附带品，dealing with the glorification of believers. 末世论是处理个别信徒得荣耀的。
Consequently，结果是，only a part of eschatology was studied and brought to further development.只有末世论的一部分是他们所研究的，也继续发展的。The Reformation adopted what the early Church taught respecting the return of Christ，the resurrection，the final judgment，and eternal life，宗教改革采纳了早期教会的教导，基督必回来，必有死人复活，有最后的审判，有永生，and brushed aside the crass form of Chiliasm which appeared in the Anabaptist sects.他们不理睬那个在重洗派一些的派别里的比较粗略的千禧年论。
In its opposition to Rome，宗教改革的神学家也是反对罗马天主教的，it also reflected a good deal on the intermediate state他们也为了中介状态——就是死后主再来之前的状态，做了很多的反省，and rejected the various tenets developed by the Roman Catholic Church.因此，也拒绝了很多罗马天主教所发展出来的教义。It can hardly be said that the Churches of the Reformation did much for the development of eschatology.因此，我们绝对不能说，宗教改革时期的教会在末世论上有任何的发展。
In Pietism Chiliasm again made its appearance. 千禧年论在敬虔主义运动里面又再次出现。The Rationalism of the eighteenth century retained of eschatology merely the bare idea of a colourless immortality，18世纪的理性主义，他们在末世论里呢，只不过保存了一个赤裸的、没有色彩的灵魂不朽，of the mere survival of the soul after death. 就是灵魂只不过在死后仍然存留着。Under the influence of the philosophy of evolution with its idea of an endless progress，it became，if not obsolete，at least obsolescent.那么有了进化论的哲学的影响之后呢，进化论是相信一个人类跟自然界不断地前进的。因此，末世论假如不是说成为过时的话，至少是逐步被废弃了。
Liberal theology entirely ignored the eschatological teachings of Jesus自由派神学完全忽略耶稣基督关于末世论的教导，and placed all the emphasis on His ethical precepts. 他们完全注重基督的道德的教诲而已。As a result结果，it has no eschatology worthy of the name. 自由派神学没有什么配称为末世论的教导。Other – worldliness made way for this – worldliness; 注重今生这个世界就取代了注重来生；the blessed hope of eternal life was replaced by the social hope of a kingdom of God exclusively of this world;永生的蒙福的盼望，以一个社会的盼望，就是完全属于这个世界的上帝的国度取代之；and the former assurance respecting the resurrection of the dead and future glory was supplanted by the vague trust that God may have even better things in store for man than the blessings which he now enjoys.以前，有着一个死人复活和未来的荣耀的确据的，现在剩下一个含糊的相信，相信上帝呢，将来还有一些为人存留的，是比人现在享受的福分更多的东西，唯有用这种含糊的相信取代了。Says Gerald Birney Smith:史密斯这个作者是这样说的：”In no realm are the changes’ of thinking more marked than in the portion of theology which deals with the future life.神学里面，关乎来生的部分呢，在这方面思想的改变是最显著的。Where theologians used to speak to us in detail concerning ‘last things，’神学家以往呢，跟我们很细地讲论到末后的事，they now set forth in somewhat general terms the reasonable basis for optimistic confidence in the continuance of life beyond physical death.”现在呢，他们只不过很泛泛地讲一讲，我们应该很乐观相信，生命在死亡之后还是存留的。而这个信念，他的理性的根基又是什么？他们只能够做到这一点而已。
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At the present time，however，伯克富继续说，但是在目前的阶段，（伯克富写这本书是1928到1938年那段时期），there are some signs of a change for the better.可能有一点改善的迹象。A new wave of Premillennialism appeared，目前，有着一波新的前千禧年主义的运动，which is not limited to the sects，是不限于在一些旁门的，but has also found entrance in some of the Churches of our day，千禧年论进入到今天我们一些的教会里，and its advocates suggest a Christian philosophy of history，based particularly on the study of Daniel and Revelation，支持前千禧年论的，他们提出一种基督教的历史哲学，特别是建基于对但以理书和启示录的研究，and help to fix the attention once more on the end of the ages.帮助我们再一次地注意到，世世代代的历史的终结。
Weiss and Schweitzer called attention to the fact that the eschatological teachings of Jesus were far more important in His scheme of thought than His ethical precepts，which after all represent only an “Interimsethik.” Weiss还有Schweitzer，他们让我们注意到，耶稣基督末世的教导呢，比起他的道德方面的教导，在耶稣整个思想架构里面是远远更重要的，而耶稣的道德教导只不过是一个中介阶段的伦理学而已”Interimsethik.”。
And Karl Barth also stresses the eschatological element in divine revelation.而巴特也强调，上帝的启示有着它一个末世的一个的元素的。（B部分结束）
C.The Relation of Eschatology to the Rest of Dogmatics.末世论与系统神学或者教义学其他题目之间的关系。
1.第一小段：WRONG CONCEPTIONS WHICH OBSCURE THIS RELATION.使末世论与系统神学关系模糊化的一些的错误的概念。
When Kliefoth wrote his Eschatologie，Kliefoth这位社会学者，写他的“Eschatologie”德文的《末世论》的时候，he complained about the fact that there had never yet appeared a comprehensive and adequate treatise on eschatology as a whole;他抱怨说，从来没有一本涵盖性的、足够的处理末世论的单论的一本的书。and further calls attention to the fact that再者，Kliefoth让我们注意到另外一件事就是，in dogmatical works it often appears，not as a main division uniform with the others，末世论呢，在系统神学的教科书里面，一般不是以一个主要的部分出现，就是与其它的部分是统一的一个的部分，but merely as a fragmentary and neglected appendix，只不过是一个片段的、被忽略的一个的附件而已，while some of its questions are discussed in other loci. 而末世论某些的问题呢，在其他的主题里面讨论。
There were good reasons for his complaints. Kliefoth所提出的批判不是没有理由的。In general it may be said我们一般可以这样说，that eschatology is even now the least developed of all the loci of dogmatics.就算到了今天，末世论是教义神学里面，发展得最弱的题目。Moreover，不但如此，it was often given a very subordinate place in the systematic treatment of theology.在系统的神学处理之下，“末世论”往往是占一个从属的、次要的地位。
It was a mistake of Coccejus改革宗神学时期的Coccejus这个神学家，他犯了一个错误that he arranged the whole of dogmatics according to the scheme of the covenants，就是他把所有系统神学的题目按照“约”一个架构来排列，and thus treated it as a historical study rather than a systematic presentation of all the truths of the Christian religion.因此，他把系统神学当做一个历史研究，而不是一个所有基督宗教的真理的系统的处理来研究。
In such a scheme根据“约”来排系统神学，根据这种的架构呢，eschatology could only appear as the finale of history，末世论只不过是一个历史的最后的一个高潮，以这个身份出现，and not at all as one of the constitutive elements of a system of truth.而不是一个构成真理系统必须要有的一个的元素。A historical discussion of the last things从历史的角度来讨论末后的事，may form a part of the historia revelationis，可能成为启示历史的一部分，but cannot as such be introduced as an integral part of dogmatics.可是作为一个启示历史的一部分，不能成为教义学的必须要有的一部分。
Dogmatics is not a descriptive，but a normative science，教义学不是一个描述性的学科，是一个准则性的一个的学科，in which we aim at absolute，rather than at mere historical，truth. 我们的目标是绝对真理，而不仅仅是历史的真理。Reformed theologians on the whole saw this point very clearly，一般来说，改革宗神学家很清楚看到这一点的，and therefore discussed the last things in a systematic way. 因此，他们会用系统的方法来讨论末后的事。
However，they did not always do justice to it as one of the main divisions of dogmatics，可是，他们往往没有把末世论当作教义的一个主要的主题，对它有一个公允的处理，but gave it a subordinate place in one of the other loci.只不过在其他的题目之下，把末世论放在一个次要的地位。Several of them conceived of it merely as dealing with the glorification of the saints or the consummation of the rule of Christ，有几位的改革宗神学家，把末世论只不过认为是指圣徒的得荣耀，或者基督的统治的结束的状态，and introduced it at the conclusion of their discussion of objective and subjective soteriology.他们在他们的客观和主观的“救赎论”的结束的时候，就讨论末世。
The result was结果是，that some parts of eschatology received due emphasis，末世论的某一些部分是有被注重的，while other parts were all but neglected.其他部分呢，就差不多完全忽略了。In some cases the subject-matter of eschatology was divided among different loci.又有一些其他的改革宗神学家呢，把末世论的主题分在不同的题目之下。Another mistake，sometimes made，was to lose sight of the theological character of eschatology. 另外一个有时候会犯的错误就是，忘掉了末世论它的神学的性质。
We cannot subscribe to the following statement of Pohle (Roman Catholic) in his work on Eschatology，or the Catholic Doctrine of the Last Things:我们不能支持天主教神学家Pohle的观点，他的著作有《末世论》，或者天主教的末世教义。Pohle这样说，”Eschatology is anthropological and cosmological rather than theological;他说，末世论是关乎人论的，关乎宇宙论的，而不是关乎神论的；for，though it deals with God as the Consummator and Universal Judge，因为，末世论虽然是处理上帝作为宇宙的终结者和审判官，strictly speaking，its subject is the created universe，i.e. man and the cosmos.” 严格来说，末世论要处理的题目是，被造的宇宙，就是人和宇宙。这是Pohle所说的。
伯克富说：If eschatology is not theology it has no proper place in dogmatics.可是，末世论若不是神学，它在教义学就没有任何地位了。
2.第二小段：THE PROPER CONCEPTION OF THIS RELATION.末世论与系统神学正确的关系。
Strange to say，the same Catholic author says:这位天主教神学家Pohle，很奇怪地他也说下面这段话：”Eschatology is the crown and capstone of dogmatic theology，” 末世论是教义神学的冠冕和房角石。which is perfectly correct. 伯克富说，完全正确的！ It is the one locus of theology，是的，末世论是神学的一个主题，in which all the other loci must come to a head，而所有其他主题来到末世的时候，就来到它的源头，to a final conclusion.也是来到最后的结论了。
Dr. Kuyper亚伯拉罕·凯伯correctly points out正确地指出说：that every other locus left some question unanswered，系统神学其他的主题都留了某一些的问题没有完全处理的，to which eschatology should supply the answer. 而末世论来提供这些问题的答案的。我们下次来看，末世论怎么回答了系统神学其他部分很多剩余下来的要处理的问题。
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