猞猁
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加入时间: 2007/05/04
文章: 106
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作者：猞猁 在 驴鸣镇 发贴, 来自 http://www.hjclub.org
摘自凯恩斯手稿
Artic. 1. There is one God the Father ever-living, omnipresent, omniscient, almighty, the maker of heaven and earth, and one Mediator between God & Man the Man Christ Jesus.
只有一位 神，永生、全在、全知、全能、造天地的父；在神和人之间，只有一位中保，乃是降世为人的基督耶稣。
Artic 2. The father is the invisible God whom no eye hath seen or can see, all other beings are sometimes visible.
父是那不可见之上帝(Colossians 1:15)，是人未曾看见、也是不能看见的(提前 6:16)。其它万物（包括基督和天使）都在某些时侯是可见的（指他们有时向世人显现）。
Artic. 3. The Father hath life in himself and hath given the son to have life in himself.
父怎样在自己有生命，就赐给他儿子也照样在自己有生命。
Artic 4. The father is omniscient and hath all knowledge originally in his own breast, and communicates knowledge of future things to Jesus Christ, and none in heaven or earth or under the earth is worthy to receive knowledge of future things immediately from the father except the Lamb. And therefore the testimony of Jesus is the Spirit of Prophesy and Jesus is the Word or Prophet of God.
父是全知的，起初所有知识在他自己胸中，又把将来必成的事启示给基督耶稣，除羔羊以外，天上、地上、或地底下没有一人配从父那里直接领受未来万事的知识。因此预言中的灵意，乃是为耶稣作见证，耶稣是上帝的道或曰“那先知”(Deuteronomy 18:15）。
Artic 5. The father is immoveable no place being capable of becoming emptier or fuller of him then it is by the eternal necessity of nature: all other being are moveable from place to place.
父是不变动的，他完全不随空间位置的不同而改变,没有任何地方能够脱离、增加或减损他的临在。其它万物皆是可动的。
[猞猁注：请参考Principia的「总释」篇中关于绝对时空观的叙述，那些论点与他私下的意见是一致的，包括他提到的圣经话题也基本反映了他的真实意图，例如他曾论证过这一命题——“天使/君主/权贵人物虽然不是神，但在某些场合下也可合法的被称为神（因为“神”这个词可以单指“统治者”）”——言外之意是新约圣经虽然有几处称耶酥为神，但也不能仅由此证明他与上帝本质相同。
This Being rules all things, not as the world soul but as the lord of all. And because of his dominion he is called Lord God pantokrator. For “god” is a relative word and has reference to servants, and godhood is the lordship of God, not over his own body as is supposed by those for whom God is the world soul, but over servants.
。。。
Our fellow countryman Pocock derives the word “deus” from the Arabic word “du” (and in the oblique case “di”), which means lord. And in this sense princes are called gods, Psalms 82.6 and John 10.35. And Moses is called a god of his brother Aaron and a god of king Pharaoh (Exod.4.16 and 7.1). ]
Artic 6. All the worship (whether of prayer praise or thanksgiving) which was due to the father before the coming of Christ is still due to him. Christ came not to diminish the worship of his father.
所有在基督降临前归于父的敬拜（不论祷告、赞美或感恩）仍归于他。基督降临不是要减损对他父的敬拜。
Artic. 7. Prayers are most prevalent when directed to the father in the name of the son.
当（我们）奉人子的名向父（祷告）时，这样的祷告最有效。
Artic. 8. We are to return thanks to the father alone for creating us and giving us food and raiment and other blessings of this life and whatsover we are to thank him for or desire that he would do for us we ask of him
immediately in the name of Christ
关于创造我们、赐我们衣食及今生的其它福祉，我们的感谢只应当归于父。凡事要奉我们主耶稣基督的名，常常感谢父神（弗 5:20）。
Artic. 9. We need not pray to Christ to intercede for us. If we pray the father aright he will intercede.
我们不须祈求基督为我们代祷。只要我们正确地祈求父，他就会为我们代祷。
Artic. 10. It is not necessary to salvation to direct our prayers to any other then ye father in the name of the Son.
除了奉圣子的名向父祷告以外，不须向任何人祈求拯救。
Artic. 11. To give the name of God to Angels or Kings is not against the first commandment. To give the worship of the God of the Jews to Angels or Kings is against it. The meaning of the commandment is Thou shalt worship no other Gods but me.
将“神”这个名词赋予天使或君王并未违反第一条诫命。将对犹太人的神的敬拜赋予天使或君王才是。那诫命的意义是：除了我以外，你不可敬拜别的神。
Artic 12. To us there is but one God the father of whom are all things and we of him, and one Lord Jesus Christ by whom are all things and we by him. That is, we are to worship the father alone as God Almighty and Jesus alone as the Lord the Messiah the great King the Lamb of God who was slain and hath redeemed us wth his blood and made us kings and Priests.
「然而我们只有一位神，就是父，万物都本于他，我们也本于他。 并有一位主，就是耶稣基督，万物都是借着他有的，我们也是借着他有的。」(林前8:6，牛顿作了不同于KJV的翻译，把“我们也归于他”译作“我们也本于他”) 这样,我们只将父当作全能的神来敬拜，只将耶稣当作救主基督、大君和神的羔羊来敬拜。他曾被杀，用自己的血将我们买来，叫我们作祭司，归于上帝，在地上执掌王权。
作者：猞猁 在 驴鸣镇 发贴, 来自 http://www.hjclub.org |
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牛顿(论上帝与基督)十二信条
