581# 关于救赎与十字架受难是两件不同的事，绝不可彼此混淆，并且主借着二者，使自己具有重生并拯救世人的能力，这些已在“救赎”一章中说明。今日教会所接受的信仰认为十字架受难本身就是救赎；从这种信仰产生出一队队可怖的伪谬，涉及上帝、信仰、仁义，以及其他一切由这三者连续成链而悬挂其上的教义。关于上帝，它们声称：上帝已决定定罪人类，又愿意借着加在圣子身上的定罪，或圣子自己所承受的定罪，而重新被引向怜悯；并且只有那些因预知或预定而获赐基督功德的人才得救。
从这种谬误还推出这种信仰的另一项主张：凡获赐此信仰的人，同时也已经重生，而无需他们有任何合作；甚至说他们由此已从律法的定罪中被释放，不再在律法之下，而是在恩典之下。尽管主曾说，祂连律法的一点一画也没有废去（太5:18，19；路16:17）；又吩咐门徒，要传悔改，使罪得赦（路24:47；可6:12）；祂自己也说： “上帝的国近了，你们要悔改，信福音。”（可1:15）
“福音”所指的是：人能够重生，并由此得救；若非主成就了救赎，这事就不能发生。也就是说，若非主借着与地狱争战并胜过地狱而夺去地狱的权势，又若非祂荣耀了自己的人性，也就是使其成为神性，人就不能重生并得救。
581# 关于救赎的那一章已经说明，救赎和十字架受难是两件截然不同的事，决不能混淆（TCR 126-133节）；主通过这两件事赋予自己重生和拯救人类的能力。当今教会的普遍信仰，即十字架受难是救赎本身，已经导致了大量关于神、信仰和仁爱，以及像一个连续不断的链条一样链接到这三者上的其它一切教导的可怕虚假。例如，关于神，祂决定了对人类的诅咒或定罪，愿意通过将这诅咒或定罪强加到儿子身上，或儿子把它担在自己身上而被带回到怜悯之中；只有那些通过预知或预定而拥有赋予自己的基督功德的人才能得救。这种谬误又孵化出另一种谬误，即：那些被赋予这信仰的人同时在没有他们那一方的任何合作的情况下立刻重生了；事实上，他们由此被免除了律法的定罪，不再在律法之下，而是在恩典之下，尽管主如此说：
祂不会废去律法的一点一画。（马太福音5:18，19; 路加福音16:17）
祂也吩咐祂的门徒传讲悔改，使罪得赦（路加福音24:47; 马可福音6:12）。祂还说：
神的国近了；你们当悔改，信福音！（马可福音1:15）
“福音”是指他们能重生，从而得救；除非主施行救赎，也就是说，通过与地狱争战并战胜它而剥夺地狱的力量，除非祂荣耀祂的人身，也就是说，把它变成神性，否则这是不可能的，即他们不能得救。
581. The chapter on redemption showed that the Lord's redemption and his suffering on the cross were two distinct things, and they should not in any way be confused with each other [126-133]. That chapter also taught that both redemption and the suffering on the cross allowed the Lord to take on the power to regenerate and save people.
The received faith in the church of today that claims the suffering on the cross was redemption itself has led to hordes of horrible falsities about God, faith, goodwill, and all the other teachings that hang like unbroken chains on these three. Take, for example, the belief that God locked the human race into damnation, but was willing to be brought back to a merciful outlook by the imposition of that damnation on his Son, or by the Son's taking that damnation upon himself. Or take the belief that the only people who are saved are those who, whether through God's foresight or predestination, are granted Christ's merit. Another concept hatched from the mistaken idea mentioned above is the belief that those people who have been gifted with that faith are simultaneously regenerated without any cooperation on their part; indeed, that those people have therefore been released from the damnation of the law and are no longer under the law but under grace.
Yet the Lord said that he would not take away even the tip of one letter of the law (Matthew 5:18-19; Luke 16:17); and said to his disciples that they should preach repentance for the forgiveness of sins (Luke 24:47; Mark 6:12). And he himself said, "The kingdom of God has come near. Repent and believe in the gospel" (Mark 1:15). The gospel here means the good news that we can be regenerated and therefore saved. This would not have been possible if the Lord had not brought about redemption, that is, if he had not taken power away from hell through battles against it and victories over it, and if he had not glorified his human manifestation, that is, made it divine.
581. I showed in the chapter on redemption that redemption and the passion on the cross were two distinct things and must on no account be confused; and that the Lord by both of them took to Himself the power of regenerating and saving human beings. The accepted belief of the present-day church, that the passion on the cross actually was the redemption, has given rise to serried ranks of horrid falsities, about God, faith, charity, and everything else which depends upon these three like links in a chain. As, for instance, the belief that God decided to damn the human race, but was willing to be recalled to mercy by imposing the damnation on the Son, or by the Son taking it upon Himself; and that only those are saved who are granted Christ's merit by foresight or by predestination. That fallacy also spawned this dogma of their faith, that those who are granted that faith are instantly regenerated without any co-operation on their part. In fact it is said that they are thus absolved of the damnation due by law, and are no longer subject to the law, but to grace, despite the fact that the Lord said that He took away not so much as a stroke of the law (Matthew 5:18-19; Luke 16:17); and He commanded His disciples to preach repentance for the forgiveness of sins (Luke 24:47; Mark 6:12). He also said:
The kingdom of God is at hand, repent and believe the good news, Mark 1:15.
The good news meant is that they could be regenerated and so saved. This could not have happened if the Lord had not carried out the redemption, that is, if He had not taken the power away from hell by struggling against it and defeating it, and if He had not glorified His Human, that is, made it Divine.
581. That redemption and the passion of the cross are two distinct things and by no means to be confounded, and that by means of both the Lord took to Himself the power to regenerate and save men, has been shown in the chapter on Redemption. From the accepted faith of the church of today respecting the passion of the cross, as being redemption itself, have sprung throngs of horrible falsities respecting God, faith, charity and other things that in a continuous chain depends on these three; as, respecting God, that He had determined upon the damnation of the human race, and that He was willing to be brought back to mercy by the imposition of that damnation upon His Son, or by the Son's taking it upon Himself, and that only those were saved who by foreknowledge or predestination have Christ's merit bestowed upon them. From this fallacy another belonging to that faith has been hatched, namely, that those upon whom that faith has been bestowed, are at the same time regenerated without any cooperation on their part; and even that they have thus been absolved from the condemnation of the law, and are no longer under the law, but under grace, and this although the Lord has said,
That He did not take away one tittle of the law (Matthew 5:18, 19; Luke 16:17),
and also commanded His disciples:
To preach repentance for the remission of sins (Luke 24:47; Mark 6:12).
He also said:
The kingdom of God is at hand; repent ye, and believe in the gospel (Mark 1:15);
"the gospel" meaning that they can be regenerated and thus saved, which they could not have been unless the Lord had wrought redemption, that is, had deprived hell of its power by combats against it and victories over it, and unless He had glorified His Human, that is, had made it Divine.
581. It has been shown in the chapter on Redemption that redemption and the passion of the cross are two distinct things which must not be confused; and that the Lord, by means of both, took to Himself the power of regenerating and saving mankind. From the prevailing faith of the present Church that the passion of the cross constituted redemption itself, legions of detestable falsities have arisen respecting God, faith, charity, and the other subjects that are linked to these in one continuous chain. There is, for instance, the belief that God determined the condemnation of the human race; that He was willing to be brought back to mercy by that condemnation being placed upon the Son, or taken upon Himself by the Son; and that only those are saved to whom is granted the merit of Christ either by foreknowledge or by predestination. This delusion has led to another, namely, that those who are gifted with that faith are instantly regenerated, without any co-operation on their part; in fact, that they are thus delivered from the condemnation of the law, being no longer under the law, but under grace; and this, notwithstanding the Lord's declaration,
That He would not take away one tittle of the law, Matthew 5:18-19; Luke 16:17;
and His command to His disciples,
That they should preach repentance for the remission of sins, Luke 24:47; Mark 6:12;
and His express words,
"The kingdom of God is at hand: repent ye, and believe the Gospel" Mark 1:15.
By the Gospel is meant, that they can be regenerated and thus saved. This would not be possible unless the Lord had wrought redemption, that is, unless by His combats against hell and His victories over it He had deprived it of its power, and unless He had glorified His Human, or made it Divine.
581. Quod Redemptio et Passio crucis sint duae res distinctae, et prorsus non confundendae, et quod Dominus per utramque, se miserit in potentiam regenerandi et salvandi homines, in Capite de 1 REDEMPTIONE ostensum est. Ex fide hodiernae Ecclesiae recepta de Passione crucis, quod fuerit ipsa Redemptio, obortae sunt phalanges horribilium falsitatum, de Deo, de Fide, de Charitate, et de reliquis quae ab illis tribus in continente catena pendent; ut de Deo, quod damnationem generis humani concluserit, et quod ad misericordiam reduci voluerit per damnationem Filio impositam, aut a Filio in se receptam, et quod salventur solum, quibus meritum Christi vel ex praeviso, vel ex praedestinato donatur; ex illa fallacia etiam exclusum est hoc illius fidei, quod illi qui illa fide donati sunt, insimul regenerati sint, praeter quod aliquid cooperati sint, imo quod sic a legis damnatione absoluti sint, et quod amplius non sub lege sint, sed sub gratia, et hoc tametsi Dominus dixit, quod ne quidem apicem legis sustulerit, Matthaeus 5:18-19; Luca 16:17: tum quod mandaverit discipulis, ut praedicarent poenitentiam in remissionem peccatorum, Luca 24:47; 2 Marcus 6:12 et quoque Ipse dixerit, Appropinquavit Regnum Dei, poenitentiam agite, et credite Evangelio, Marcus 1:15 per Evangelium intelligitur, quod possint regenerari et sic salvari; quod non potuit fieri, nisi Dominus Redemptionem fecerit, hoc est, nisi potentiam Inferno per pugnas contra illud, et per victorias super illud, adempserit, et nisi Humanum suum glorificaverit, hoc est, Divinum fecerit.
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