〈聖經與教會〉，《聖經論》/ 柯志明教授

「教會之為教會就在於她持守著具有特定內涵的信仰，是這個特定的信仰把基督徒連結在一起而成為一個統一而整體的教會。沒有這個特定的信仰，就沒有教會。教會在形成之後的一段時間把這個特定的信仰透過建造教會之使徒或其同工的一些具體文本明確表達出來，又在一段時間之後把一些文本集結成一本正典，以作為教會的最高信仰準則。這本正典就是聖經，而聖經的內容就是教會所賴以存在且成為一個統一群體的信仰內涵。因此，雖然時間上聖經是在教會成立之後形成的，但是聖經的「內容」則是與教會共同存在，甚至更早於教會。教會沒有發明也無法發明聖經中所述的上帝」（柯志明，〈聖經與教會〉，《聖經論》，152頁）。

“The church as a church lies in her adherence to a belief with a specific connotation. It is this specific belief that connects Christians together into a unified and integrated church. Without this particular belief, there would be no church. After the formation of the church, this specific faith expresses some ideas in concrete texts through the apostles who built the church and through those fellow workers. After some time, some texts were assembled into a canon as the highest standard of faith in the church. This canon is the Bible. The church depends on the content of the Bible, and the Bible becomes the connotation of the faith of the unified group. Therefore, although the Bible was formed after the church was established, the ‘content’ of the Bible coexists with the church, even earlier than the church. The church did not invent the God mentioned in the Bible” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 152).

「簡言之，時間上，教會的正典文本是後來出現的，但是這正典文本的內容是與教會同時共存的，而且存有上先於教會。我們要知道，時間上先出現的不等於存在上具有先存性或優先性」（柯志明，〈聖經與教會〉，《聖經論》，152頁）。

“In short, in terms of time, the canonical text of the church appeared later, but the content of the canonical text coexisted with the church at the same time, and the canon was preceded by the church in terms of existence. We must know that what appears first in time does not mean that it exists earlier or it has priority in existence” (Immanuel Chih-Ming Ke, “Bible and the Church,” Bibliology, page 152).

（英文部分為版主試譯）