〈聖經與教會〉，《聖經論》/ 柯志明教授

「教會用已確立新約正典的標準正是『承襲自使徒的信仰』，而新約正典的經卷正是使徒或使徒同工的作品；而以使徒所傳下來的信仰標準來判定使徒或其同工的作品可列為正典，這不過就是同一個信仰標準的自我證立，其差異只在於有無文本化而已。因此，以使徒傳下來的信仰標準來確立使徒自己或其同工的作品可為教會正典這個歷史事實，根本不能作為主張教會有新約正典『之外』的信仰準則的理由，因為兩者本質上是一樣的。其實，根本沒有新約正典『之外』的信仰準則，至少聖經正典確立之後是如此，因為所有信仰準則都文本化為聖經正典了，以至於特意強調聖經之外的信仰完全無意義，至少對現在的我們無意義；即便有，或曾經有，我們也不知道，其實也不需要知道，因為聖經已經完整地記錄了所有信仰準則，即那些我們不得不知道的信仰準則」（柯志明，〈聖經與教會〉，《聖經論》，145頁）。

“The established standards of the New Testament canon that the church used were ‘inherited from the faith of the apostles’, and the New Testament canon is the work of the apostles or their fellow workers. To judge the works of the apostles or their fellow workers by the standards of faith passed down by the apostles can be classified as canon. This is just self-justification of the same standard of faith. The only difference is whether they are textual. Therefore, the historical fact that the works of the apostles themselves or their fellow workers can be the canon by the standards of faith passed down by the apostles cannot be used as a reason for claiming that the church has a ‘beyond’ standard of faith in the New Testament canon, because the two are essentially the same. In fact, there is no belief principle ‘beyond’ the New Testament, at least after the establishment of the Bible canon, because all the faith norms are textualised into the Bible canon, so that the purpose of emphasizing the belief outside the Bible is completely meaningless, at least it is meaningless for us now; even if we have, or we used to have, we didn’t know, and we don’t really need to know, because the Bible has fully recorded all the principles of faith; that is, the standards of faith we have to know” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 145).

（英文部分為版主試譯）