Divine and Human Logos
神的道与人的道
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This enormous, divine work of the application of salvation, of leading [the church] into all truth, has been mandated to the Holy Spirit. Already in the days of the old covenant, he was the author of all religious-ethical knowledge and life (Ps. 51:13; 143:10; Isa. 63:10). But Israel was not yet of age and therefore under the guardianship of the law (Gal. 4:1f.). As yet the Holy Spirit had not been given because Jesus was not yet glorified (John 7:39). For that reason the prophets eagerly looked forward to the days of the new covenant, in which everyone would know the Lord and be guided by the Holy Spirit (Jer. 31:34; Ezek. 36:25f.; Joel 2:28f.). In keeping with this promise, the Spirit was poured out on the day of Pentecost. Jesus describes all of the Spirit’s activity as witnessing to and glorifying him (John 15:26; 16:14). The Holy Spirit is the true and all-powerful witness to Christ. The whole world is hostile to Christ; no one stands by him. But in the face of that world, the Holy Spirit acts as paraclete, as Christ’s public defender. He does this, in the first place, in Scripture; Scripture is the witness, the defender’s public address on behalf of Christ, which he voices and maintains throughout all the ages. This testimony of the Holy Spirit in Holy Scripture precedes and is foundational to the witness the Spirit bears in the hearts of believers. Just as the thoughts of God are objectively embodied in the world and derived from there by the human spirit, so also the word of revelation was first fully described in Holy Scripture in order subsequently to be sealed in our hearts by the witness of the Holy Spirit. Here too the activity of the human spirit consists in nothing else than in bearing witness to the truth, in thinking God’s thoughts after him. The testimony of the Holy Spirit in the hearts of believers is found not to be a new revelation or communication of unknown truths. It is essentially distinct from prophecy and inspiration; it only causes us to understand the truth that exists outside and independently of us as truth and therefore confirms and seals it in the human consciousness. The relation of the Holy Spirit’s witness in the hearts of believers to the truth of revelation in Holy Scripture is, mutatis mutandis, no other than that of the human spirit to the object of its knowledge. The subject does not create the truth; the subject only recognizes and affirms it.
这项应用救恩、带领[教会]进入一切真理的巨大而神圣的工作，已被委托给圣灵。早在旧约时代，他就是所有宗教道德知识和生活的作者（诗篇51:13；143:10；赛 63:10）。但以色列还没有成年，因此处于律法的监护之下（加4:1f.）。那时圣灵还没有赐下，因为耶稣还没有得荣耀（约7:39）。因此，先知们热切地期盼新约的日子，那时每个人都会认识主并受到圣灵的引导（耶31:34；结 36:25f.；珥2:28f.） 。为了与这个应许相一致，圣灵在五旬节那天浇灌下来。耶稣将圣灵的所有活动描述为见证并荣耀他（约 15:26；16:14）。圣灵是基督真实且全能的见证人。全世界都与基督为敌；没有人支持他。但面对这个世界，圣灵充当保惠师，充当基督的公共辩护人。首先，他在圣经中这样做了；圣经是见证人，是基督的捍卫者的公开演讲，是基督历代以来所发声和维护的。圣经中圣灵的见证先于圣灵在信徒心中所作的见证，并且是圣灵在信徒心中所作见证的基础。正如神的思想客观地体现在世界上，并通过人的灵从那里衍生出来一样，启示的话语也首先在圣经中得到了充分的描述，以便随后通过圣灵的见证印在我们的心中。 在这里，人的灵之活动也无非在于为真理作见证，在于跟祂思考神的思想。圣灵在信徒心中的见证并不是新的启示或未知真理的传达。它本质上不同于预言和默示；它只会使我们将存在于我们之外且独立于我们的真理理解为真理，从而将其确认并封印在人类意识中。圣灵在信徒心中的见证与圣经启示真理的关系，经过必要的修改，无非是人的灵与其知识对象的关系。主体并不创造真理；主体只是承认并肯定它。
Demonstrating the Truth of Faith
[153] From a number of sides objections are raised against this view to the effect that faith thereby becomes totally arbitrary. Instead of giving reasons why people believe Scripture to be the word of God, they answer that God has so given it to us to believe. By such an answer a Muslim can “prove” his faith in the Koran and every superstitious person his or her private superstition. The statement: “This is what I want, therefore this is what I command” takes the place of reasoning and proof. Let me grant, in the first place, that the believer cannot cite a deeper ground for revelation than its divine authority, which he or she recognizes by faith. But this is not to say that believers have nothing to say to the opponents of that revelation. True: they have no airtight proofs; they cannot move the opponent toward faith; but they have at least as much to say in defending as the opponent has in attacking scriptural authority.73 Unbelief, too, is rooted, not in proofs and arguments, but in the heart. In this respect believers and unbelievers are in exactly the same position. Their convictions are integrally bound up with their whole personality and are only a posteriori supported by proofs and arguments. And now, when the two parties oppose each other with these a posteriori proofs and arguments, the position of believers is not less favorable than that of unbelievers. God is sufficiently knowable to those who seek him and also sufficiently hidden to those who run away from him. “There is enough light for those who only desire to see and enough darkness for those of a contrary disposition. There is enough clarity to illumine the elect and enough darkness to humble them. There is enough darkness to render the reprobate sightless and enough clarity to condemn them and to render them inexcusable.” The state of religion, theism, revelation, and Scripture is not as hopeless as science has for years wanted us to believe. Theodor von Lerber was not altogether wrong when he wrote about science: “As dilettante I have too often sat next to her and looked into her cards and upon her hands to still be overly enchanted with the old lady. She will have to inscribe on my gravestone: ‘he thought little of me and died.’ ” Historical and rational proofs will not convert anybody. Still, for the defense of the faith they are as strong as the arguments advanced by opponents for the justification of their unbelief.
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展示信仰的真理
[153] 许多方面都对这一观点提出了反对意见，认为信仰因此变得完全任意。他们没有给出为什么人们相信圣经是神的话语的理由，而是回答说神已经把圣经赐给我们让我们相信。通过这样的回答，穆斯林可以“证明”他对《古兰经》的信仰，而每个迷信的人也可以证明他或她的私人迷信。 “这就是我想要的，因此这就是我命令的”这句话取代了推理和证明。首先，让我承认，信徒不能引用比其神圣权威更深的启示基础，他或她通过信仰承认这一权威。但这并不是说信徒对这一启示的反对者无话可说。确实如此：他们没有无懈可击的证据；他们无法让对手相信；但他们在捍卫圣经权威方面的发言权至少与对手在攻击圣经权威时的发言权一样多。73不信也不是植根于证据和论证，而是植根于内心。在这一点上，信徒和非信徒的处境完全相同。他们的信念与他们的整个人格密不可分，并且只是事后得到证据和论证的支持。而现在，当两方用这些事后的证据和论据互相对立时，信徒的立场并不比非信徒的立场逊色。神对于那些寻求他的人来说是足够可知的，对于那些逃离他的人来说也是足够隐藏的。 “对于那些只想看到的人来说，有足够的光明，对于那些倾向相反的人来说，有足够的黑暗。有足够的清晰度来照亮选民，也有足够的黑暗来谦卑他们。有足够的黑暗使那些被弃绝的人瞎眼 ，也有足够的清晰来谴责他们并使他们不可原谅。”宗教、有神论、启示录和圣经的现状并不像科学多年来希望我们相信的那样毫无希望。西奥多·冯·莱伯在描写科学时并没有完全错误：“作为业余爱好者，我经常坐在她旁边，看着她的牌和她的手，但仍然对这位老太太过于着迷。她必须在我的墓碑上刻下这样的字：“他对我的评价不高，然后就死了。”历史和理性的证据不会改变任何人。尽管如此，为了捍卫信仰，他们与反对者为证明他们的不信仰辩护而提出的论据一样有力.[1]
[1] Herman Bavinck, John Bolt, and John Vriend, Reformed Dogmatics: Prolegomena, vol. 1 (Grand Rapids, MI: Baker Academic, 2003), 586–594.
