引用内文：
Specifically, they seek to understand how God’s one, eternal plan is progressively unveiled and revealed through the biblical covenants, and how all of God’s promises are fulfilled in Christ, applied to the church as God’s new covenant people, thus allowing us to draw right theological conclusions from Scripture for God’s glory and our good.
划重点：
渐进式圣约神学（PCT）相信上帝独一，一致，且永恒的救赎计划；
PCT相信上帝的这个救赎计划，是在历史中逐渐展开的；
PCT相信上帝展开这个救赎计划的时候，是通过圣经中的诸约，最终通过基督成就，并应用在上帝新约的子民中。
时代论与圣约神学
Dispensationalism divides up redemptive-history into various dispensations which reflects God’s ordering of his redemptive plan. ... The church, then, is distinctively new in God’s purposes and ontologically different from Israel.
Covenant theology organizes God’s plan in history by God’s covenantal dealings with humans. ... While covenant theology admits there are biblical covenants, it tends to subsume the plurality of the covenants from Adam to Christ under the overarching category of the covenant of grace. By doing so, unlike dispensationalism, it stresses the continuity between Israel and the church, so that by nature the two are essentially the same, yet administrated differently. For this reason, covenant theology argues that there is continuity between Israel and the church in at least two ways: both communities are comprised of believers and unbelievers (i.e., a mixed people within the covenant community); and their respective covenant signs (i.e., circumcision and baptism) signify the same spiritual reality, thus the rationale for applying baptism to infants in the church.
小结：时代论把历史切割成割裂的几段；圣约神学片面地强调圣约的一致性与连续性，无视其中的不连续性。
渐进式圣约神学及其独特之处
通过一系列在基督里达到顶峰的诸约，上帝启示祂独一的计划。
Through the progression of the covenants, we come to know God’s plan, how all of God’s promises are fulfilled in Christ and applied to the church as God’s new covenant people (Heb. 1:1-3; cf. Eph. 1:9-10), and how we are to live as God’s people today.
2. 圣经中的诸约，不仅仅只是一套合一的圣经主题，而是整本圣经救赎故事线的主心骨，始于创造，成全于基督。
总结：这一段告诉我们，约的主题，不仅仅只是一个主题，不是一个点，而是一条线。
First, the creation covenant is foundational for all future covenants since all subsequent covenants unpack Adam’s role in the world.
Second, the creation covenant is foundational for establishing various typological patterns that eventually reach their telos in Christ and the new covenant (e.g., the rest of the seventh day [Gen. 2:1-3; Exod. 20:8-11] and salvation rest in Christ [Heb. 3:7-4:13];
3. “以色列-基督-教会”的关系贯穿了整个救赎历史。
First, against dispensationalism, Jesus is the antitypical fulfillment of Israel and Adam, and in him all of God’s promises are fulfilled for his people, the church, consisting of believing, regenerate Jews and Gentiles.
Second, against covenant theology, Jesus’ new covenant people are different from Israel under the old covenant. Under the old covenant, Israel, in its nature and structure, was a mixed community of believers and unbelievers (Rom. 9:6). But the church is constituted by people who are united to Christ by faith and partakers of the new covenant, which minimally includes the forgiveness of sin, the gift of the Spirit, and heart circumcision.
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