Dispensationalism and Covenent Theology

时代论与　约神学

尼提宁 译

I.                    Introduction:   介言

In analyzing the theological systems that predominate today, it is important that we remain as objective as possible. We do not want to misrepresent what others believe. We do not want to engage in ballistic brick-throwing and unloving polemics against Christian peoples who hold differing theological opinions.

在分析主宰今日神学系统中的神学时，我们的客观性是非常重要的。我们不希望错误的诠释别的神学信仰，我们不想要与那些持守不同神学观念的基督徒进行不必要的拍砖之传之举和令人厌恶的论战。

Never do we want to "write someone off" and deny that they are our Christian brother or sister because they organize their "belief-system" differently that we do, provided they profess that Jesus is the Christ and have received Him by faith. Christian unity is not uniformity of thought or ideology. We seek a unity of love despite diversity of opinion, understanding, interpretation or theological explanation. Our unity is in Christ, not in theological constructions.

我们也从未想要仅仅因为与我们不同的“信仰系统（belief-system）”,而“一笔勾销”某人是我们的基督徒弟兄或姐妹，更遑论他们也承认耶稣是基督，并在信中领受了　。基督徒的合一不是思想，或意识，或释经，或神学诠释上的统一。我们的合一乃是在基督耶稣里面，而不是在神学的架腹里面。

Covenant theology and Dispensational theology often view themselves as opponents at opposite extremes of the theological spectrum, shooting arrows across a great theological chasm. There is indeed a great diversity of opinion, as we have tried to delineate, but from another perspective they are both camped in the same ditch.

　约神学与时代论神学往往视彼此为神学光谱之两个对立的极端，在一个庞大的神学峡谷两旁彼此口诛笔伐。然而，在观念上的巨大差异以为，就如同我们已经勾勒的图画一样，从另一个角度而言，他们乃是驻扎在同一个壕沟中的战友。

Dispensational theology begins its application of presuppositions in Genesis 12-17 with the expectation of a literal and physical fulfillment of an unconditional covenant with Abraham. Covenant theology also focuses the application of its presuppositions on the "everlasting covenant" of God with Abraham in Genesis 17. Isn't it interesting that both theologies seem to commence with epistemological premises about the fulfillment of promises to Abraham? Should not our theology commence with divine activity prior to Abraham?

时代论的神学乃是基于对于创世纪12-17章的假设，以字面与物质的意义期盼神与亚伯拉罕立的约能够无条件的应验。　约神学也着重于创世纪17章中，神与亚伯拉罕立定的“永约”的应用。这两个神学系统都着手于从知识论的前提上，处理亚伯拉罕之约的应验，这样的事实是否显得非常有意思呢？难道我们的神学不该着手于神在亚伯拉罕之前的行动？

（待续）