崇拜：福音派還是改革宗？Worship: Evangelical orReformed? 

作者：W. Robert Godfrey （加州西敏神學院院長，URC牧師）譯者：駱鴻銘
原刊於2002年4月信正長老會（OPC）雜誌New Horizon。
https://www.opc.org/nh.html?article_id=193原文
http://www.crtsbooks.net/blog/post/2012/05/17/Worship_Evangelical_or_Reformed.aspx1駱鴻銘譯版
https://www.churchchina.org/archives/170306.html2维语译 / 和卫校 版
https://www.facebook.com/groups/462030323850206/posts/4097072803679255/3 Virginia Yip譯版
https://yibaniba.blogspot.com/2017/03/worship-evangelical-orreformed-w.html 中英转载版
https://yibaniba.blogspot.com/2021/08/worship-evangelical-orreformed-w.html
 

摘要：

我們改革宗的人對敬拜的思考，有一個很大的難題，就是在許多地方，我們的敬拜已經不知不覺地遵從福音派的方法。與此同樣重要的，如果我們要欣賞領會我們改革宗在敬拜上的遺產，如果我們要向其他人傳遞它的重要性、特色和能力，我們必須明白我們敬拜獨特的性質。One of the challenges of being Reformed in America is to figure out the relationship between what is evangelical and what is Reformed. Protestantism in America is dominated by the mainline Protestants, the evangelicals, and the charismatics. After these dominant groups, other major players would include the confessional Lutherans. But where do the Reformed fit in, particularly in relation to the evangelicals, with whom historically we have been most closely linked?

正文：

在美國要作一個改革宗的信徒，其中的一個挑戰是要想清楚福音派和改革宗之間的關係是什麼。在美國，新教主義是由新教的主流，即福音派和靈恩派所主導的。在這些主要的團體之後，其他主要的參與者還包括認信的路德宗。Some observers argue that the confessional Reformed are a subgroup in the broader evangelical movement. Certainly over the centuries in America, the Reformed have often allied themselves with the evangelicals, have shared much in common with the evangelicals, and have often tried to refrain from criticizing the evangelical movement. But are we Reformed really evangelical?

但是要把改革宗放在什麼位置呢？特別是改革宗和福音派的關係，因為從歷史來看，改革宗和福音派的關係是最為緊密的。One area in which the differences between evangelical and Reformed can be examined is the matter of worship. At first glance, we may see more similarities than differences. The orders of worship in Reformed and evangelical churches can be almost identical. Certainly, both kinds of churches sing songs, read Scripture, pray, preach, and administer baptism and the Lord's Supper. But do these similarities reflect only formal agreement, or do they represent a common understanding of the meaning and function of these liturgical acts in worship?

有些觀察者認為認信的路德宗是更廣的福音派運動裡的一個小團體。當然，在美洲過去的幾個世紀以來，改革宗經常和福音派結盟，和福音派也有很多共同之處，也經常試著在批評福音派運動上有所節制。Some observers argue that the confessional Reformed are a subgroup in the broader evangelical movement. Certainly over the centuries in America, the Reformed have often allied themselves with the evangelicals, have shared much in common with the evangelicals, and have often tried to refrain from criticizing the evangelical movement.

但是，我們改革宗真的是福音派嗎？But are we Reformed really evangelical?

有一個可以檢查出福音派和改革宗之間的差別的領域，就是在崇拜這件事上。粗略地看，我們也許會看到之間的相似性大過其差異性。改革宗和福音派教會在敬拜的次序上幾乎可以是完全相同的。確定的是，兩種教會都會唱詩歌，讀經，禱告，講道，並施行洗禮和聖餐。但是這些相似性反映的只是形式上的一致，還是它們代表著對崇拜中這些禮儀的行動，它們的意義和功用有著共同的理解？One area in which the differences between evangelical and Reformed can be examined is the matter of worship. At first glance, we may see more similarities than differences. The orders of worship in Reformed and evangelical churches can be almost identical. Certainly, both kinds of churches sing songs, read Scripture, pray, preach, and administer baptism and the Lord's Supper. But do these similarities reflect only formal agreement, or do they represent a common understanding of the meaning and function of these liturgical acts in worship?

如果我們仔細查看，我相信我們會明白福音派和改革宗在崇拜的事情上，有著本質上的差別。這種差別顯明在兩件很重要的事情上。首先，對神在崇拜服事上的同在的理解；其次是對崇拜者牧師職分的理解。  If we look closely, I believe that we will see the substantive differences between evangelicals and Reformed on worship. That difference is clear on two central issues: first, the understanding of the presence of God in the service; and second, the understanding of the ministerial office in worship.

在崇拜中神的同在The Presence of God in Worship

把神在崇拜中的同在當作一個問題，似乎是很奇怪的。我們不是都相信神在崇拜中會和祂的百姓同在嗎？當然，我們是這樣相信的！但是，神是如何同在的，以及祂在我們的崇拜中如何是主動的，才是問題的關鍵。The presence of God in worship may seem a strange issue to raise. Do we not both believe that God is present with his people in worship? Indeed we do! But how is God present, and how is he active in our worship?

我認為，對福音派來說，神在崇拜中的同在基本上只是安靜地聆聽。祂離我們不遠，而是很親密地、滿懷愛心地同在，來觀察並聆聽祂百姓的敬拜。祂傾聽他們的讚美和他們的禱告。祂看到他們順服地遵行聖禮。祂聽見他們的見證和分享。祂留心聽他們教導祂的話，好確定這個教導是忠心的、也是正確的。It seems to me that for evangelicalism, God is present in worship basically to listen. He is not far away; rather, he is intimately and lovingly present to observe and hear the worship of his people. He listens to their praise and their prayers. He sees their obedient observance of the sacraments. He hears their testimonies and sharing. He attends to the teaching of his Word, listening to be sure that the teaching is faithful and accurate.

福音派崇拜的這種見解，其結果是強調敬拜的水平層面，信徒參與在崇拜中，享受一種溫暖的、個人性的團契是最關鍵的。任何可以增進參與感的事——特別在感情的層面，會很容易得到贊同。敬拜服事必須能鼓舞人、振奮人心，然後神才會關注並得著喜悅。The effect of this sense of evangelical worship is that the stress is on the horizontal dimension of worship. The sense of warm, personal fellowship, and participation among believers at worship is crucial. Anything that increases a sense of involvement, especially on the level of emotions, is likely to be approved. The service must be inspiring and reviving, and then God will observe and be pleased.

改革宗信仰對神在崇拜中的同在有著本質上不同的理解。上帝的確在場聆聽。祂傾聽百姓的讚美和禱告。但是祂也在場說話。上帝不只是作為一個觀眾在場；祂更是積極的參與者。祂在聖道中說話，也在聖禮中說話。作為改革宗的基督徒，我們不只是相信祂在教會中直接、立即地對我們說話。神也使用一些管道（或途徑）說話，但是祂是透過祂為教會所指定的管道來說話。在聖道的職事中——也就是神的話得到正當的宣講，在致敬和祝福中得到適當的執行——是神真的在說話。正如瑞士第二信條（譯按：布靈格在1560年代所寫）所說的：“宣講神的話就是神的話本身。”（The preaching of the Word of God is the Word of God.）The Reformed faith has a fundamentally different understanding of the presence of God. God is indeed present to hear. He listens to the praise and prayers of his people. But he is also present to speak. God is not only present as an observer; he is an active participant. He speaks in the Word and in the sacraments. As Reformed Christians, we do not believe that he speaks directly and immediately to us in the church. God uses means to speak. But he speaks truly and really to us through the means that he has appointed for his church. In the ministry of the Word—as it is properly preached and ministered in salutation and benediction—it is truly God who speaks. As the Second Helvetic Confession rightly says, "The preaching of the Word of God is the Word of God."

根據改革宗的理解，上帝在聖禮中也是主動同在、主動說話的。聖禮更多是關乎祂，更甚於關乎我們。祂透過聖禮說話，把耶穌同在要賜福給祂的百姓的真相傳達出來。透過聖禮，神確認基督的福音真理和應許。God is also actively present and speaking in the sacraments, according to the Reformed understanding. The sacraments are much more about him than about us. He speaks through them the reality of the presence of Jesus to bless his people as he confirms his gospel truth and promises through them.

改革宗對敬拜的這種理解，其果效是強調敬拜的垂直層面。水平的層面不是沒有，但是焦點不是溫暖的感覺和分享，而是聖約群體作為一個統一體，面見他們的上帝。我們與肢體彼此的相交是在這種合一的活動中，即共同在詩歌和禱告中，向神說話；在神向我們說話時，一起聆聽。我們敬拜服事的這種垂直層面，會保證上帝是我們崇拜的焦點。任何崇拜的行動，其首要的重點不是激勵鼓舞百姓，而是是否忠於神對崇拜所啟示的旨意。我們必須按照討上帝喜悅的方式來面見上帝。我們進到上帝的同在中，聆聽祂說話而產生敬畏和喜悅，才是塑造我們崇拜服事的外型，以及賦予我們崇拜活力的動力。The effect of this understanding of Reformed worship is that the stress is on the vertical dimension of worship. The horizontal dimension is not absent, but the focus is not on warm feelings and sharing. Rather, it is on the community as a unit meeting their God. Our primary fellowship with one another is in the unified activities of speaking to God in song and prayer and of listening together as God speaks to us. The vertical orientation of our worship service insures that God is the focus of our worship. The first importance of any act of worship is not its value for the inspiration of the people, but its faithfulness to God's revelation of his will for worship. We must meet with God only in ways that please him. The awe and joy that is ours in coming into the presence of the living God to hear him speak is what shapes and energizes our worship service.

崇拜中的牧者職分The Ministerial Office in Worship

改革宗信仰和福音派信仰對神在崇拜中的服事的差別，與他們對牧者在崇拜中職分的看法差別有緊密的關聯。對福音派來說，牧者（或敬拜的帶領者）似乎被視為是會眾中最具天分和最有知識的會友，神呼召他做領袖來計劃和教導。牧者們用他們的天賦來促進會眾的敬拜，並教導百姓。他們不認為牧者是特別代表神來說話，或具備來自神的特殊權柄。反而，他們的權柄只在於他們教導的可靠性，對所有的會眾來說，都同樣適用。The difference between the Reformed faith and evangelicalism on the presence of God in worship is closely tied to their differences on the ministerial office in worship. For evangelicalism, the ministers seem to be seen as talented and educated members of the congregation, called by God to leadership in planning and teaching. The ministers use their talents to facilitate the worship of the congregation and instruct the people. The ministers are not seen as speaking distinctively for God or having a special authority from God. Rather, their authority resides only in the reliability of their teaching, which would be true for any member of the congregation.

福音派這種對教會職份的觀點，其果效是創造了一種非常民主的敬拜風格，會眾中有許多人參與帶領敬拜的當中，是一件好事。越多人可以分享就越好。上帝賜給會眾的眾多恩賜，應該用在彼此的建造上。再次。這種敬拜強調的重點是水平的層面。The effect of this evangelical view of office is to create a very democratic character to worship, in which the participation of many members of the congregation in leading the service is a good thing. The more who can share, the better. The many gifts that God has given to members of the congregation should be used for mutual edification. Again, the horizontal dimension of worship has prevailed.

改革宗對牧者職位的看法是相當不同的。神透過會眾來呼召牧者，讓他們透過這個職分的權柄來帶領敬拜。他要受檢驗並被分別為聖，在神面前代表會眾。在崇拜的偉大對話中，他向百姓說出神的話，也向神說出百姓的話——除了在一些例子上，會眾要作為一個整體，一起揚聲頌讚上帝之時。The Reformed view of ministerial office is quite different. The minister is called by God through the congregation to lead worship by the authority of his office. He is examined and set apart to represent the congregation before God and to represent God before the congregation. In the great dialogue of worship, he speaks the Word of God to the people and he speaks the words of the people to God, except in those instances when the congregation as a whole raises its voice in unison to God.

我們這些改革宗的人，不是因為我們反對民主制度，或是因為我們相信牧者是會眾中唯一具有天賦的會員才喜歡這種安排。我們之所以遵循這種模式，是因為我們相信這是合乎聖經的，也是神所指定的敬拜模式。We who are Reformed do not embrace this arrangement because we are antidemocratic or because we believe that the minister is the only gifted member of the congregation. We follow this pattern because we believe that it is biblical and the divinely appointed pattern of worship.

這種對職分的觀點，會增強以敬畏和正式的方式來面見上帝的觀念。它也保證那些帶領公眾崇拜的人是神所呼召的，神賦予他們權柄來執行這項工作。讓會眾中未經訓練和未獲授權的會員，對會眾給予稍長或稍短的信息，改革宗很正確地懷疑這種做法。在崇拜中，我們是聚集在一起聆聽神說話，而不是聆聽會友的意見。崇拜的垂直層面仍然是最重要的。  The effect of this view of office is to reinforce the sense of meeting with God in a reverent and official way. It also insures that those who lead public worship have been called and authorized for that work by God. The Reformed are rightly suspicious of untrained and unauthorized members of the congregation giving longer or shorter messages to the congregation. In worship we gather to hear God, not the opinions of members. The vertical dimension of worship remains central.

總結Conclusion

我對福音派和改革宗的敬拜所作的比較，無疑地在許多方面需要加以微調。我是用非常粗略的筆觸試圖說明我的論點。不過我相信基本的分析是正確的。The contrast that I have drawn between evangelical and Reformed worship no doubt ought to be nuanced in many ways. I have certainly tried to make my points by painting with a very broad brush. Yet the basic analysis, I believe, is correct.

我們改革宗的人對敬拜的思考，有一個很大的難題，就是在許多地方，我們的敬拜已經不知不覺地遵從福音派的方法。與此同樣重要的，如果我們要欣賞領會我們改革宗在敬拜上的遺產，如果我們要向其他人傳遞它的重要性、特色和能力，我們必須明白我們敬拜獨特的性質。One great difficulty that we Reformed folk have in thinking about worship is that our worship in many places has unwittingly been accommodated to evangelical ways. If we are to appreciate our Reformed heritage in worship and, equally importantly, if we are to communicate its importance, character, and power to others, we must understand the distinctive character of our worship.

做出這種區分的目的不是為了要貶低福音派。他們的確是我們的弟兄和朋友。但是我們的確與他們有一些真實的差別。如果要讓改革宗的敬拜不會像恐龍一樣滅絕，我們作為改革宗的人必須對它有一個清楚的了解，以及熱切的委身。為了達成這點，我們必須不只是看到表面的相似性，而是更重要地要看到深層的神學差異，這是福音派的崇拜和改革宗的崇拜不同之處。Our purpose in making this contrast so pointed is not to demean evangelicals. They are indeed our brethren and our friends. But we do have real differences with them. If Reformed worship is not to become as extinct as the dinosaurs, we as Reformed people must come to a clear understanding of it and an eager commitment to it. In order to do that, we must see not just formal similarities, but more importantly the profound theological differences that distinguish evangelical worship from Reformed worship.

Dr. Robert Godfrey is president of Westminster Theological Seminary in California and a minister in the United Reformed Churches. This article is reprinted, with permission, from New Horizons, April 2002