作者: David Woollin 譯者: 汪文琦
原文刊載於《今日宗教改革》（Reformation Today）雜誌2013年八月。
引言
這篇論文所要探討的，是約翰˙加爾文撰寫《基督教要義》（或簡稱《要義》〔Institutes 或 Institutio〕）的動機和目的，並分析它們的背景，和它們在1536年拉丁文初版到1559年最終版之間的發展，以及它們對後世的持續貢獻。這些將支持本文的論點：加爾文受到宗教改革真理的啟蒙，他的神學並沒有明顯的改變，而是擴大和加深，因為他受到當代事務以及他不斷研讀與講道的影響。In this research
paper the intention is to examine the motivation and purpose of John Calvin
when writing his Institutes of the Christian Religion (also known as simply
‘Institutes’ or ‘Institutio’), and to analyze their background, and their
development between the first Latin edition in 1536 and the final edition in
1559, as well as their continuing legacy. All this will support the thesis that
once Calvin was enlightened to Reformed truth, his theology did not shift
significantly, rather it grew, it gained depth, as he was affected by the
events of his day, and his continued study and preaching.
在此必須表明，起碼有一位聖經註釋家看了本文一眼後，就覺得這個論點站不住腳。雖然英譯者巴柝思（Ford Lewis Battles）承認：「長久以來都認為，加爾文的觀點並沒有什麼改變，而他在1559年所寫最終版的《基督教要義》，幾乎可以說是他個人基督徒生命的寫照，」 但是他接著立刻斬釘截鐵地說「這是不對的」， 這看來似乎與本文的論點不符。他之後澄清他的意思，並同時從他原來武斷的論點中稍微回轉，他說：「在他（加爾文）所有文章中所表達的信仰有顯著的一貫性，但也包含了許多進展、反思、和他思想的重塑。」 可惜的是巴柝思並未提出任何證據來支持和解釋他所謂的「許多進展」，使得我們對他主觀的看法──他自己似乎很胸有成竹──感到質疑。It must be acknowledged that
there is at least one commentator who at first glance seems to think this
thesis does not stand up to interrogation. Athough translator Ford Lewis
Battles admits that there is a ‘long held notion that Calvin’s views never
really changed and that what he wrote in the final edition of 1559 of the
Institutes of the Christian Religion applies more or less indiscriminately to
his whole Christian life’[1], but he then goes on to categorically state in the
next breath that ‘this is simply not true’[2] thus seemingly disagreeing with
the thesis of this paper. He then goes
on to clarify what he means whilst slightly back tracking from his original
dogmatic statement when he tells us that ‘Great consistency there is throughout
his literary expression of the faith, but also much movement, reconsideration
and recasting of his thought.’[3] Regrettably and unhelpfully Battles does not
provide evidence to back up or explain exactly what he intends by ‘much
movement’ leaving us wondering what he means by using this subjective phrase,
which he sees as self evident.
然而，從其他神學家們的看法、加爾文對他自己著作的觀點，並我們這巨作歷時二十三年的五個版本之演進的探討，我們將會發現：這個作品篇幅擴充、思想進步、論述深入，但基本上並未脫離宗教改革的神學正統。我們相信巴柝思也會同意這點。However, buttressed
by the views of other theologians, Calvin’s opinion of his work, and our own
investigation into the development over the five editions and twenty-three
years it took to develop them, we will find that this project grew, evolved,
and deepened, but did not fundamentally change in Reformed theological
orthodoxy. This is a conclusion we can be confident that Battles would be sure
to agree with.
那麼，我們先簡略地看看這個人的生平，其次是他的動機，然後是要義的五個版本，再考慮它們的的貢獻，提出我們的結論。Firstly then we look briefly at the man, secondly his
motivation, then on to each of the five editions of the Institutes, before
considering their legacy and drawing our conclusion.
約翰˙加爾文John Calvin
約翰˙加爾文（John Calvin；法文 Jean Cauvin），在1509 年7月10日生於法國北部比卡地省的諾陽（Noyon）， 並在他55歲生日之前的一個半月——於1564年5月27日的傍晚 ——離世「歸神」。 傳記作家伯撒（Theodore Beza）說：「就在那天的同一個時刻，太陽西沉，在世上引導神的教會最燦爛的光芒被接回天家了。」John Calvin (Jean
Cauvin) was born on July 10th, 1509 in Noyon, in province of Picardy in
northern France[4], and ‘went to God’[5] during the evening of May 27th,
1564[6], just a month and a half before his 55th birthday. Biographer Theodore
Beza comments that ‘at the very same moment that day, the sun set and the
greatest light that was in the world for the good of the church of God was
taken away to heaven.’[7]
加爾文從小就聰穎，被送去讀法律， 無疑訓練了他的邏輯思路、推理、和辯證，賦予他許多的能力，明確地顯在他日後的人生裡。 他最後轉向讀神學，且在神的引導下悔改得救，並終於明白那些改變生命的宗教改革真理。加爾文描述自己的歸信說，「早年的我，內心原本比一般同齡的人更剛硬；神卻藉著這突然的歸信降服我，使它成為可教化的。如此品嚐並認識到何為真正的敬虔，我立即有一個火熱的渴望要在這方面進深，雖然我並沒有完全放棄其他學科，卻已不再那麼積極。」From an early age
Calvin showed great potential and was sent to study law,[8] no doubt training
his mind in logic, reason, and debate,
giving him many skills that would be clearly evident later in his life.[9] He
eventually turned his attention to study theology, then in the providence of
God came to repentance and saving faith, and ultimately discovered the life
changing truths of the Reformation. Describing his own conversion Calvin said,
‘God by a sudden conversion subdued and brought my mind to a teachable frame,
which was more hardened in such matters than might have been expected from one
at my early period of life. Having thus received some taste and knowledge of
true godliness, I was immediately inflamed with so intense a desire to make
progress therein, that although I did not altogether leave off other studies,
yet I pursued them with less ardor.’[10]
撒得修斯（Herman Selderhuis）描繪一個被神恩典完全改變、轉化的人，他說：「加爾文成為神的辯護律師。他用盡餘生的每一分鐘，來捍衛神和祂的旨意。」 我們看到一個範例，神的真理如此深印在一個人的心中，使得其它所有的一切都變成毫無意義。歷史告訴我們，在加爾文時代，公開承認自己是基督徒必定遭受迫害。結果，他在1534年被迫離開法國， 並於1535年的一月到達瑞士的巴塞爾（Basel）。 我們不確定加爾文何時開始草擬他的《要義》， 但我們知道，是在他逃亡到巴塞爾期間，加爾文開始撰寫五個版本的初版，那是在1536年出版的， 當時他才26歲，並且剛成為基督徒不久。Herman Selderhuis
paints a picture of a transformed man who has been fundamentally changed by the
grace of God when he tells us that ‘Calvin became God’s advocate. He would
devote every minute of the rest of his life to the defense of God and his
cause.’[11] What we find is an example of God’s truth burning so deeply into a
man’s heart that everything else becomes insignificant. History tells us that
being an openly protestant Christian during the period Calvin lived almost
guaranteed direct persecution, and Calvin witnessed many pay for their faith
with their lives. As a result he left France in 1534[12] and arrived in Basle,
Switzerland in January 1535[13]. We do not know exactly when Calvin began to
formulate his Institutes[14]m yet we do know that it was during the time living
as a fugitive in Basle that after much work Calvin produced the first of five
editions, which was published in 1536[15] when he was only twenty-six years old
and had not been a Christian for long.
加爾文為何要撰寫《要義》？Why Did John Calvin
Write the Institutes?
在思考這本書和它的發展之前，我們必須先問一些問題，諸如：「加爾文當初為何覺得需要撰寫此書？」「他試圖達到什麼目的？」幸好我們不是毫無頭緒的，事實上，從加爾文自己在初版序言特別寫給法王法蘭西斯一世的話裡，我們看出許多的理由和動機。我們發現，一方面，加爾文顯然希望本書能影響許多人的生命，尤其是他的法國同胞們，他說：「我的目的不過是想提出一種基礎知識，使那些對真信仰有興趣的人能受教而進入真正的敬虔。我知道，許多法國同胞正如饑似渴地追求基督，然而，要在對祂的知識上找到哪怕是及時受到微薄教育的人，卻是鳳毛麟角。」 他在此處提出一個需要被指正的知識差距，而他認為他的努力會有所貢獻。Before considering
this book and it’s development we need to first ask questions such as ‘Why did
Calvin originally feel the need to write this?’ and ‘What was he trying to
achieve?’ Thankfully we are not left in the dark and we actually find a number
of different reasons and motivations from the pen of Calvin himself
particularly in the initial preface to King Frances I of France. What we find
is that on one level Calvin clearly wants this to impact the lives of many
people, especially his fellow Frenchmen when he says that, ‘My purpose was
solely to transmit certain rudiments by which those who are touched with any
zeal for religion might be shaped to true godliness. And I undertook this labor
especially for our French countrymen, very many of whom I knew to be hungering
and thirsting for Christ; but I saw very few who had been duly imbued with even
a slight knowledge of him.’[16] Here he has identified a knowledge gap that
needs to be addressed, and he believes his efforts will contribute to doing
that.
得注意的是「要義」（‘Instituio’）這個字，在當時被廣泛用來代表「指導手冊或概要」。 那正是我們所看到的成品。那是給更正教改教運動的一本指示性和實用性的小冊子。正如甘博（Gamble）所指出的，這建基於其他人的作品之上，我們發現：「在整本《要義》中，加爾文試圖延續並完成路德和其他宗教改革者的工作。」 霍爾（Hall）同意並指出：「他一方面是為了捍衛在初版發行前不到二十年由馬丁˙路德開始的宗教改革運動，另一方面是為了給更正教徒有關基督教信仰的基本道理，使他們能有更好的裝備來研讀聖經。」 他在另一處寫道，「有關門徒訓練的實際目的，在《要義》中俯拾皆是。」 巴柝思和華肯巴克（Walchenbach）在此看到與之並行的是一位牧者的關懷，他們說：「自始至終，《要義》會逐漸變成一部真正教牧神學的作品。」It is interesting
to note that at the time the word ‘Institutio’ was commonly used for a ‘manual
or summary of instruction’.[17] That is what we find when we look at the end
result. It is an instructional and practical handbook for the Protestant
Reformation. As Gamble informs us this was built on the work of others as we
find that, ‘Throughout the Institutes, Calvin sought to continue and complete
the work begun by Luther and other Reformers.’[18] Hall agrees and says that
‘he intended both as a defense of the Protestant Reformation movement, begun by
Martin Luther less than two decades
before Calvin’s first edition, and as an instruction to followers of the
Reformers in the basic tenets of the Christian faith, so that they could study
the Bible with greater facility.’[19] He notes elsewhere that, ‘The practical
discipling purpose runs all through the Institutio’[20], whereas Battles and
Walchenbach see a pastoral intention growing alongside this when they say ‘the
Institutes would increasingly become, from beginning to end, a work of truly
pastoral theology.’[21]
但不僅如此。加爾文也指出另一個目的，是為了澄清虛假的指控，並以文字來解釋和辯證基督教信仰。這也是一篇給國王的上訴，為他自己和其他基督徒所受的迫害與誣告而辯護， 「他們被當作重洗派（Anabaptist）的反叛份子，並遭受嚴酷的迫害。」 他的目的是為了「告訴國王那些逼迫宗教改革之人的居心。」 他自己說，「我的目的就是，首先，證明這些指控都是虛假和誹謗的，並為我的弟兄們辯護，他們的死在主眼中極其寶貴；其次，因許多不幸的人可能很快就受到同樣殘酷的迫害，我希望起碼能激起其他國家對他們的同情和關懷。」But that was not
all. Calvin also goes on to show that another intention is to answer false
accusations and put the record straight in writing an introduction to, and
apology for the protestant faith. This was also an appeal to the king,
answering many objections and accusations against himself and those who held to
the protestant position[22], ‘who were being identified with the Anabaptist
rebels and were being severely persecuted.’[23] His intention is ‘to inform the
king about the motivation of those disposed to the Reformation’[24]. In his own
words he says, ‘My objects were, first, to prove that these reports were false
and calumnious, and thus to vindicate my brethren, whose death was precious in
the sight of the Lord; and next, that as the same cruelties might very soon
after be exercised against many unhappy individuals, foreign nations might be
touched with at least some compassion towards them and solicitude about
them.’[25]
最後，加爾文在死前不久他寫下遺囑，並回顧他整個事工的目的，包括《基督教要義》的寫作，他自己說那「可以算是他最重要的書」。 他在那份文件中提到，他的願望是「不論是講道或寫作，都要以最純正的方式教導神的話語，和忠心地解釋聖經。」Finally, not long
before his death John Calvin composed his will and reflected back on the
intention of his whole ministry, including the writing of the Institutes, which
he himself ‘rightly understood to be his most important book.’[26] In that
document he states that his desire was ‘to teach his Word in all its purity,
whether by sermons or in writing, and faithfully expound Holy Scripture.’[27]
我們接下去要看這本書的不同版本和修訂，將會看到加爾文在每次修訂新版時的其它動機。As we progress through the different rewrites
and updates of the book, we will see that Calvin finds motivations in other
areas too as he writes each new edition.
1536年－－初版1536 – First Edition
如上文所述，初版的目的「既為辯證，也為教導」。 這個在1536年三月初版 的拉丁文小冊，與最終版的篇幅相比，篇幅大約只是它的百分之十五。 它是一本520頁的手冊，分為六章和一個索引。 這些實用的章節涵蓋了十誡、《使徒信經》信仰的概要、主禱文、中世紀教會的聖禮、基督徒的自由和責任。 有趣的是，狄奎富（De Greef）告訴我們，「加爾文是照著路德在1529年所著小本信仰問答（Small Catechism）而寫的，特別是前四章的順序。」 他接著說：「1536年版原是一本要理問答小冊，主要是為了教導一般的百姓。」 然而，杜斐德（Gervase E. Duffield）指出，這個基本形式一直持續到1537年、1539年、和1541年版，直到最後在1559年重編定版之前。As we have noted
above, the purpose of the first edition was ‘both apologetic and
instructional’[28]. This initial Latin release in March 1536[29] was small in
comparison to the final version, at approximately fifteen percent of the
size[30]. It was pocket sized at five hundred and twenty pages long and had six
chapters and an index.[31] These practical chapters covered the law in the Ten
Commandments, a summary of faith using the Apostles Creed, the Lord’s Prayer,
the sacraments of the medieval church, Christian liberty and
responsibility.[32] Interestingly De Greef tells us that ‘Calvin follows
Luther’s Small Catechism of 1529 in the design of the book, particularly in the
sequence of the first four chapters.’[33] He then goes on to argue that ‘The
1536 edition was a catechetical handbook, in which he was concerned primarily
with the instruction of the common people.’[34] Duffield notes that this
general pattern remains for the 1537, 1539, and 1541 editions, before a
reorganization of the final 1559 edition.[35]
初版的副標題說明了一切。它說：「幾乎包含了有關敬虔的整個概要，和認識救恩教義所需要的所有知識：是所有熱心追求敬虔之人必讀的書。」
然而，杜斐德和貝努瓦（Benoit）表示，這個標題多半是出版社加上去的，因為這並未準確地描述初版，反而比較像是後來的版本。The subtitle of the
first edition is telling. It says ”Embracing almost the whole sum of piety, and
whatever is necessary to know of the doctrine of salvation: A work most worthy
to be read by all persons zealous for piety.’[36] However, Gervase E. Duffield
and Benoit agree that this subtitle was more than likely added by the publisher
as it does not accurately describe the first edition but rather the later
versions.[37]
因此，初版是以要理問答的形式，並且，根據巴柝思的看法，它從這個起點擴展到後來版本的辯證， 而且「後來的每一版都有些改進」。This first edition then is in a catechism question and
answer format and from this starting point, according to Battles, it grows in
subsequent versions into an apology[38], and ‘in every subsequent one the work
has received some improvement.’[39]
1539年－再版1539 – Second Edition
第二版在初版的三年以後發行，不論在篇幅、內容、和編排上，都比初版有顯著的增加。那不再是一本小冊子，而是一個含有十七章的作品，並且越來越像我們現在所看見的書。彼得˙巴特（Peter Barth）說：這個版本「因為在思路上獨特的活力和清新，使它與其他版本不同。……它形成了一個基本的神學路線，是後來所有版本的《要義》所依循的。」 我們知道那是受到當時事務的影響而有的發展。加爾文持續地與政權周旋，並駁斥異端、重洗派、當然還有天主教。因此，這個1539年版增加了辯證的本質。例如，我們看到加爾文解釋了兩約之間的關係，為的是駁斥重洗派，還有論嬰兒受洗和千禧年論的部分。然而，最引人注目的，是長篇幅地講述三位一體、稱義、和悔改，後面兩者成為獨立的章節，因此給它們「各自有一個更完整的解說」。The second edition
was released just three years after the first and significantly expanded in
size, content, and organization. It was no longer a pocket book, but rather a
seventeen chapter work which was beginning to look much more like the work we
have available to us today. Peter Barth says that this version is ‘distinguished from all others by a
peculiar liveliness and freshness in the management of the thought…It proceeds
upon the fundamental theological lines which were to be followed in all
subsequent editions of the Institutes.’[40] We note that it is influenced by
and develops with the issues of the day. Calvin was continually dealing with
the authorities, and refuting heretics,
Anabaptists, and of course the Roman Catholic Church. This 1539 edition was therefore
increasingly polemic in nature. For example, we find that Calvin addressed the
relationship between the two Testaments in order to refute the Anabaptists, as
well as sections on Peadobaptism and Millenarianism. Most notable however are
the expanded sections on the Trinity, justification, and repentance, the latter
two becoming chapters in their own right and were thus given ‘A fuller,
individual treatment’.[41]
此外，多加了兩章，特別涉及對神的認識和對人的認識。有人認為，這些添加主要是為了對抗人文主義的問題。Two of the additional chapters specifically cover the
knowledge of God and the knowledge of man. Some suggest these were added
specifically to counteract the issue of humanism.[42]
1541年法文版的英譯前言告訴我們：「1539年版特別重要，因為增加了一些重要主題，如因信稱義和唯獨恩典，與那幾年加爾文正在講解羅馬書一致。」 這使我們看到，那幾年對這本書的發展另一個值得注意的影響。隨著這個作品的擴充，也隨著他針對聖經不同書卷的講道與撰寫註釋書，加爾文的學問似乎也增進了。值得注意的是，他的註釋書與要義之間相輔相成。有些神學家——例如米克爾森（John K.Mickelsen）——看到，兩者之間其實有非常密切的關係和相關性。 連恩（Lane）也看到這個關聯，並說：「《要義》和註釋書是被設計來合用的。《要義》為註釋書提供了神學的基礎，而註釋書給《要義》中所引用的經文更紮實的詮釋。」The preface to the
English translation of the 1541 French edition tells us that ‘the 1539 edition
is particularly important for additions related to such vital topics as
justification by faith and grace alone, in keeping with the fact that Calvin
was expounding the Epistle to the Romans in these years.’[43] This leads us to
another interesting influence on the development of this book through the
years. Calvin seemingly learned as this project grew and as he preached and
wrote commentaries on a variety of Bible books. It is important to note that
his commentaries are not divorced from the Institutes. Some theologians such as
John K. Mickelsen see a very close relationship and correlation indeed.[44]
Lane also sees the link and states that ‘The Institutes and the commentaries
are designed to be used together: the Institutes to provide a theological
undergirding for the commentaries, and the commentaries to provide a more solid
exegesis of the passages cited in the Institutes.’[45]
這個版本的前言讓我們一窺加爾文的發展目的，他解釋說：「我這部作品的目的，是為了預備和訓練學習神學的人，來研讀聖經，使得他們能有一個易懂的緒論，並可以穩健地前進。我竭力為信仰的各方面提供一個這樣的概要。」 因此，這本書「演變成一個神學概要，成為神學生入門以及研讀聖經的隨身指南，這使得本書的篇幅擴充為三倍。」 因此，加爾文認為，此書現在終於符合了它1536年版的副標題了。The preface for this updated
edition gives us a glimpse of Calvin’s developing intention when he explains
that ‘My object in this work was to prepare and train students of theology for
the study of the sacred volume, so that they might both have an easy
introduction to it, and be able to proceed in it, with unfaltering step. I have
endeavoured to give such a summary of religion in all its parts.’[46] This book
was therefore ‘Mutated into a sort of summa theologiae, a theological student’s
preparation and vade mecum for Bible study, and this trebled the books
length.’[47] As a result Calvin now believes that the book lives up to its
subtitle on the 1536 edition.[48]
同時，因為加爾文有了更多的牧會經驗，使得本書更多發展出教牧方面的重點。有一位作者指出，這版反映出「一位年輕傳道人的工作，他在首次牧會中經歷了火一般的洗禮，並切身了解站在講台上之人可能面臨的挑戰。」At the same time it
developed more of a pastoral emphasis as a result of the increased experience
in the work of the ministry. One writer asserts that this is now reflecting
‘the work of a young minister who had experienced something of a baptism of
fire in his first practical church service and knew at first-hand what
challenging issues people-in-the-pew can raise.’[49]
他顯然也沒有忘記他在法國的同胞們。雖然略有爭議，但一般認為，1539年這個版本是加爾文自己翻譯成通俗法文的第一本，而且行文風格更適合普羅大眾。我們可以在這個法文版本中看到，有許多為了廣泛大眾而作的解釋說明。It is clear that he
has also not forgotten his own countrymen back in France. Although some disagree it is thought
that this 1539 edition is the first to be translated by Calvin himself into
ordinary French and at a more popular level. In this French version we can see
many more explanatory notes for the
benefit of the common reader.[50]
1543年－第三版1543 – Third Edition
緊接著的第三版和第四版都是再版的修改，這裡加一點，那裡改一點，但並沒有顯著的變更。我們可以簡單地總結說，這是「持續擴充的過程」。What follows in the third and
fourth editions are all variations of the second edition with a little added
and edited here and there, but nothing too significant. We could simply
conclude that the ‘amplifying process continued.’[51]
在第三版中，我們特別注意到，又多加了四章，其中「附加的部分主要是有關教會的教義，包含了事工方面的實際教導，有部分是受了布塞爾（Martin Bucer）的影響」。 我們可以將其總稱為「教會論的補充」。 狄奎爾也同意，並說：「新增的部分有一章講到許願和修道制度；更詳盡地解說關於教會的信條，包括對使徒信經的解釋（現在佔了四章的篇幅）；並有較長的篇幅探討有關職分的神學基礎。」In the third
edition in particular we note that a further four chapters are added where ‘the
chief focus of the additions is the doctrine of the church, including practical
expansion of the teaching on ministries, in part through the influence of
Martin Bucer.’[52] We could summarize these as ‘Ecclesiastical additions’.[53]
De Greef agrees and notes that ‘The new material included a chapter on vows and
monasticism; a more detailed treatment of the article on the church, included
in the exposition of the Apostles’ Creed (now treated in four chapters); and an
extensive section on the theological foundations of the offices.’[54]
霍爾認為，這些補充資料的結果是，「它現在成為基於聖經之基督教的一個全面的宣言，表明了加爾文對它的觀點──神是誰，祂有何屬性，並根據祂的道，認識祂現在、過去、和未來在人類當中以及為人類成就的作為。」As a result of this
extra material Hall asserts that “It was now a full -scale declaration of
biblical Christianity as Calvin saw it-who and what God is, and what he was,
is, and will be doing in and for the human race, according to his Word.’[55]
1550年－第四版1550 – Fourth Edition
在這個第四版中看不出有什麼明顯的變更，但再一次擴充了內容，我們也發現在素材的編排上有進步，「還加入了有關良心和其他主題的論述。」In this fourth edition very little of note seemingly
changes, but once again the content expands and we find further improved
organization of the material ‘adding, among other things, a discussion of the
conscience.’[56]
1559年－終版1559 – Final Edition
加爾文在1558年處於許多病痛中，卻仍持續在家作工，撰寫《要義》拉丁文和法文最終版的補充內容， 這兩個版本都是在次年問世的。 加爾文自己在前言中回顧反思過去的版本並前瞻此版說，「雖然我對此前的努力並無遺憾，但也一直不覺得滿意，直到本修訂版終於刊行。」 因此，經過二十幾年的演變和持續的改進，我們可以說這個版本是他的集大成之作，這權威版本被後代稱為「文學世界的奇蹟之一」， 和「宗教改革神學裡最出名的著作。」 芮斯特（Reist）表示贊同，他說：「1559年的拉丁版是《要義》的權威版本，不是因為它包含了加爾文對所想講事情的定論，而是因為他沒能活得夠長而可以再寫一版。」During the year 1558
Calvin was in a lot of pain but continued to work at home putting in place the
last edits and additions to the final version of the Institutes in both French
and Latin editions,[57] which would be produced the following year.[58] Calvin
himself in the preface to the work looks backwards and reflects on the previous
editions and then forwards to this one and says that ‘Though I do not regret
the labor previously expended, I never felt satisfied until the work was
arranged in the order in which it now appears.’[59] After decades of evolution
and continual improvement, this version therefore we can conclude is his magnum
opus, the definitive edition which was later described as ‘one of the wonders
of the literary world’,[60] and ‘the most famous book of Reformed theology ever
written.’[61] Reist agrees when he says that ‘The 1559 Latin edition is the
definitive edition of the Institutes, not because it represented the last word
Calvin had to say on the matters at hand, but because he did not live long
enough to write another one.’[62]
這次的更改是很顯著的，使得這本包含了八十章的書比初版的篇幅大了五倍，而且，正如狄奎富告訴我們的，「內容被擴大到一個地步，幾乎可以算是一本新書。」 加爾文也這麼想，因此，他給了這本修改的版本一個新的標題和副標題：《基督教要義：現在分為四卷，用一個非常便捷的方式，以清楚的名稱分章：而且增加了這麼多內容，幾乎可以視為一本新書了》。」The changes on this
occasion were substantial, resulting in a book that was now more than five
times its original length including eighty chapters, and as De Greef informs us
‘The material has increased to such an extent that it can almost be spoken of
as a new work.’[63] Calvin agrees and as a result gives the modified volume an
updated title and subtitle of ‘Institutes of the Christian Religion, Now First
Arranged In Four Books And Divided By Definite Headings In A Very Convenient
Way : Also Enlarged By So Much Added Matter That It Can Almost Be Regarded As A
New Work.’[64]
它現在是在重現唯獨因信稱義的教義之後，根據救恩論編排的。 它的焦點在於福音的救恩，特別是有關三位一體和基督的三重職分。 其他部分──如神的護理、預定、教會、和基督徒的生命──被重置來遷就這個新結構。從這點看到加爾文離開了依循路德的要理問答的方式，而偏向以《使徒信經》為模型，並以羅馬書的次序為背景。 這個信經說：「我信神……父，……耶穌基督，……聖靈，……聖而公之教會。」因此，四卷書就分別安排在這四個標題底下，把他的聖經教導匯集在一起：It was now soteriologically arranged after the
rediscovery of the doctrine of Justification by Faith Alone[65]. Its primary
focus became gospel salvation particularly related to the Trinity and the
threefold office of Christ[66]. Various parts such as providence,
predestination, the church, and the Christian life were moved around to
accommodate this new structure. It was here that Calvin left the pattern of
following the catechism of Luther, and rather moved towards the Apostles Creed
as a model with the order of the book of Romans in the background[67]. This
creed says ‘I believe in God the Father….Jesus Christ….the Holy Ghost…the holy
catholic church’ It is therefore under these four headings in four separate
books that he now gathers together his biblical teaching:
卷壹──父神：加爾文在此教導我們，必須認識神是創造主，特別是神在萬有之中和之上的護理與至高無上的主權。他也探討人的處境，並指出人在他無助的景況下仍然可以認識神。Book 1 – God the
Father: Calvin here is showing us that we need to understand God as creator,
looking in particular at the providence and sovereignty of God in and over
everything. He also examines mans position and considers how, in his
helplessness, he can know God.
卷貳──耶穌基督：第二卷書講到人的墮落，他的罪，和解決問題的辦法，就是藉著中保基督的工作完成的救贖。Book 2 – Jesus Christ: The second volume looks at the
fall of man, his sin and the answer to the problem though the redemption achieved
by the work of Christ the mediator.
卷叁──聖靈：此處我們看到一個深入的解釋，有關聖靈如何藉著祂的拯救、稱義、和將人分別為聖的工作，將這救贖應用在墮落的人類身上。Book 3 – The Holy
Ghost: Here we find an in depth explanation of how the Holy Spirit applies this
redemption to fallen humanity by his saving, justifying and sanctifying work. [68]
卷肆──教會：最後我們看見對教會的探討，包括正負兩面。加爾文認為聖禮是恩典的媒介，是為了加強信徒的信心和確據，同時強調基督徒在福音裡的責任。 他的著作告訴我們如何認識神，並且是以一種完全根據聖經真理的方式來認識神。Book 4 – The
Church: Finally we find an examination of the church which is both positive and
negative. Calvin examines the sacraments as means of grace in strengthening the
faith and assurance of believers, whilst emphasizing the Christian’s duty as a
result of the Gospel.[69] His work shows us how we can know about God and know
God in a way which is completely based on Scriptural truth. Gaspar Olevian
summed up the final arrangement by describing the soteriological timeline now
presented, saying:
奧利維安（Gaspar Olevian）總結這個以救恩過程編排的最終版，說：Gaspar Olevian summed up the final arrangement
by describing the soteriological timeline now presented, saying:
人受造原是正直的，但是後來完全地墮落了（並非部分墮落），他在自身以外、在基督裡面得著完全的救恩。藉著神白白賜下的聖靈——並不是因為祂看到我們將來的行為——而與基督聯合的人，從祂那裡得到雙重福分——即伴隨終身的完全稱義，以及成聖之路的啟程，此成聖與日俱進，直到身體復活之日才最終完成，使神的大憐憫在天上永永遠遠受到頌讚。‘Man being at first
created upright, but afterward being not partially but totally ruined, finds
his entire salvation out of himself in Christ, to whom being united by the Holy
Spirit freely given without any foresight of future works, he thereby obtains a
double blessing, i.e., full imputation of righteousness, which goes along with
us even to the grave, and the commencement of sanctification, which daily
advances till at length it is perfected in the day of regeneration or
resurrection of the body, and this, in order that the great mercy of God may be
celebrated in the heavenly mansions throughout eternity.’[70]
正如其他作品，本書不是在真空狀態之下寫成的，反之，加爾文明顯地受到他所處時代他個人經歷的影響。狄奎富說：「我們可以看出……加爾文曾經辯論過之教義的所有影響。……聖餐，……神的形像，基督的事工，和稱義，……基督的功勞和死人的身體復活。」 上文曾簡述加爾文的歸信，那也與此有關聯，如詮釋者鍾斯頓（O. R. Johnston）的結論：「若說《要義》卷三的第三到五章是加爾文從自身經歷而延伸的聖經註釋，實在不為過，……因為那是聖靈在他心中的烙印。」 因此，我們所持有的，是這個人將他和他一生的經歷付梓成書。此外，在《要義》各處，加爾文顯出一個真牧者的關懷，提供了重要的教牧智慧，並持續地引導人，不聚焦在他自己身上，而是以無誤的聖經來審視他這本書的所有內容。As with any writing
it is not written in a vacuum, but rather, Calvin was clearly influenced by the
times in which he lived and his own experience. De Greef says ‘We can detect
…all the influence of the doctrinal debates in which Calvin had been
engaged….the Lord’s Supper;…the image of God, the work of Christ, and
justification;…the merits of Christ and the bodily resurrection from the dead.’[71] Above we considered the brief description of
Calvin’s conversion which also has relevance here as commentator O. R. Johnston
concludes ‘It is surely no exaggeration to see chapters 3-5 of Book III of the
Institutes as an extended biblical commentary on Calvin’s experience…because
this has been burned in upon his own heart by the Holy Spirit.’[72] What we
have then is an experiential piece of this man and his life in print. Further,
throughout the Institutes Calvin showed the concern of a true pastor giving
essential pastoral wisdom, and continually pointing people away from himself to
check all that he has written against infallible Scripture.[73]
加爾文《要義》對後世的影響The Legacy of Calvin’s Institutes
巴刻（J. I. Packer）問了一個重要的問題：「加爾文最大的貢獻是什麼？」並下結論說：「我想，我們的答案一定是，他寫了一本書──《基督教要義》。他為了神的事業和教會的福祉所做的，沒有一樣比它更偉大、意義更為深遠。……加爾文基本上可以說是『一本書』的人。」 加爾文有卓越和多產的作品，但這本書是其中的極品。這是一本研讀聖經神學的瑰寶，「是聖經神學和聖經信仰的概要，照著聖經本身的觀點依序展現。」 這絕不是枯燥無味的神學，反之，這是對聖經真理的彙總、凝聚、和合成，是從早期宗教改革者發展出來的。如狄奎富所說：「這可以被視為一部主要的參考資料，任何人都很容易理解。」J.I. Packer asks
the important question ‘What was the greatest thing that Calvin ever
accomplished?’, and concludes that ‘Our answer must, I think be; he wrote a
book – the Institutio. He never did anything greater or more significant for
the cause of God and the welfare of the church than that….Calvin was
essentially a one book man.’[74] Calvin had a remarkable and prolific literary
output, but this is the cream that rises to the top. This book is an extraordinary study of
Biblical theology, ‘a summary statement of biblical theology and biblical
religion, presented in order from the Bible’s own point of view.’[75] It is
anything but inaccessible dry theology, but rather it is a binding together, a
consolidation, and synthesis of biblical truth from that developed by the
earlier Reformers. As De Greef says ‘it may be regarded as a prime source,
easily accessible to anyone.’[76]
約翰˙加爾文是他當代一位明智博學的釋經者，然而，他經由撰寫《要義》而產生的影響力，主要是在他死後發生的。這本書被孔寧翰（William
Cunningham）稱為「神學科學史上最重要的作品」。 「成為日後改革宗神學的經典」， 並實至名歸地被諾頓（Thomas Norton） 譽為「珍寶」， 他在1561年首先將《要義》譯為英文。加爾文撰寫了基督教神學上偉大的經典作品之一，一個名副其實的基督教義概要，捍衛了正統基督教神學，並與基督徒的實際生活連在一起，特別鼓勵責任、敬畏神、和敬虔。這是如何過基督徒生活的手冊。巴刻描述它的發展，並告訴我們，「它最終不僅是一本基督徒手冊，也是學習神學之人的教科書，加爾文自己的註釋書的引言，改教運動之方方面面的辯護。」John Calvin was a
judicious and wise commentator for his age, however, much of his influence
through the writing of the Institutes has happened since his death. This book
which was described by William Cunningham as ‘the most important work in the
history of theological science.’[77] ‘would later become a classic work of
Reformed Theology’[78], and was rightly called a ‘jewel’[79] by Thomas
Norton[80] who first translated it into English in 1561. Calvin produced one of the great classics of
Christian theology, a veritable compendium of Christianity, which defends
orthodox Protestant theology and relates it to practical Christian living, with
a particular emphasis on encouraging duty, godliness and piety. It was a
handbook on how to live the Christian life. Packer describes its development
and tells us that ‘it became, as well as a handbook for the Christian, a
textbook for the theological student, an introduction to Calvin’s own
commentaries, and an apologia for every aspect of the Reformation.’[81]
他寫作固然是為了指正錯謬和異端——我們可能對它們不太熟悉——然而，當我們觀察到，他在捍衛聖經真理的同時，清晰而準確地反駁別人，我們很容易在自己的世代產生共鳴。霍爾表示同感並解釋，在本書中，「我們看到有些章節似乎跨越數個世紀，直接指向我們的心，以及我們現代的神學辯論。」 就是因為這個緣故，儘管他是針對當時的事務而寫，但是到今天仍然有用，因為即使在我們這個世代中仍舊有新的和重複的錯謬。It is true that he
was writing in a context of error and heresy, with which we may not be
familiar. Nevertheless, this is easily related to our own times as we observe
him refuting others with clarity and precision, whilst being jealous for
Biblical truth. Hall agrees and explains that in the book ‘We come across passages
that seem to speak directly across the centuries to our own hearts and our own
present-day theological debates.’[82] It is therefore still useful today even
if he was addressing issues of his own time, as there are new and repeated
errors even now amongst our generation.
無論是個人、領袖、或教會，看到一個人從艱苦的環境裡為他的救主活出如此熱切的生命，我們都可以學到許多美好且發人深省的功課。因此，他以聖經教義系統、恩典教義為主的作品「深入千千萬萬人的心」， 這系統後來就稱為加爾文主義（Calvinism）。霍爾再次給了最高的評價，說：「《要義》也是屬靈世界──頌讚和委身的世界，門徒職分和紀律的世界，神的話語藉著聖靈光照並轉化個人生命的世界，以基督為中心之思想並尊崇基督之心靈的世界──裡的一個奇妙作品。」 此外，巴柝思和華肯巴克指出它對當代和現今都有至關重要的結果，因為「他寫《要義》是為了吸引基督徒來讀聖經。」What wonderful and
inspiring lessons we can learn as individuals, leaders, and churches as we
witness the incredible zeal of a man living for his Saviour in difficult
circumstances. As a result, his writings have ‘permeated millions of
hearts’[83] with a Biblical doctrinal system embracing the doctrines of grace,
which would later became known as Calvinism. Hall again gives the highest
recommendation when he says ‘The Institutio is also one of the wonders of the
spiritual world – the world of doxology and devotion, of discipleship and
discipline, of Word-through-Spirit illumination and transformation of
individuals, of the Christ-centered mind and the Christ-honoring heart.’[84]
Whereas Battles and Walchenbach highlight the ultimate result, both now and
then, in that ‘He wrote the Institutes to draw Christians to the
Scriptures.’[85]
如伯撒所說的，「神所喜悅的是：加爾文應該繼續藉著他的作品向我們說話，它們是如此具有學識分量，卻又滿有敬虔。未來的世世代代都應該繼續聆聽他，直到世界的末了，好叫他們認識我們的神的真貌，並與祂同活、同作王，直到永遠。」As Theodore Beza
expressed ‘it has pleased God that Calvin should continue to speak to us
through his writings, which are so scholarly and full of godliness, it is up to
future generations to go on listening to him until the end of the world, so
that they might see our God as he truly is and live and reign with him for all
eternity.’[86]
結語Conclusion
那麼，怎麼看待這個論點：加爾文受到宗教改革真理的啟蒙，他的神學並沒有明顯的改變，而是隨著當代事務的影響以及他不斷研讀與講道而擴大和加深？So what of the thesis that once Calvin was enlightened
to Reformed truth, his theology did not shift significantly, rather it grew, it
gained depth, as he was affected by the events of his day, and his continued
study and preaching?
我們最有力的證人肯定是伯撒，他親身經歷了所有的事情，而且親自認識這個人。很重要地，他支持我們的論點，並說：「他從未更改過他的基本神學。」 在近代，於1541年法文版的英譯序言中，麥基（Elsie Anne McKee）告訴我們，即使經過一些中間階段，「加爾文的思想的確有成長和發展，但事實上並沒有改變。」 連恩將加爾文與古代的一位偉大神學家相比，他說：「就像奧古斯丁，他是一位邊學邊寫和邊寫邊學的人。」Our strongest witness must surely be Theodore Beza who
witnessed all these events and knew the man personally. Importantly he agrees
with our thesis and says that ‘he never changed his basic theology’.[87] In
more modern times, in the preface to the English translation of the 1541 French
edition, Elsie Anne McKee shows us that even through all the intermediate
stages that ‘Calvin’s thought did in fact grow and develop, if not actually
change.’[88] Lane compares Calvin to a great theologian of the past and says
‘Like Augustine, he was one of those who write as they learn and learn as they
write.’[89]
在這篇短文中，我們探討了加爾文寫《要義》的動機，它如何慢慢地擴展，並神如何在過去且持續使用它。加爾文關注一般基督徒和學習神學的人。他渴望有平安，能自由地敬拜，並使人看到宗教改革信仰的豐盛，他的願望始終是「唯獨高舉神」。In this brief paper
we have seen what motivated Calvin to write the Institutes, how it developed
over time in a limited way, and how God has used and continues to use it.
Calvin had an eye on the normal Christian and on the student of theology. He desired
peace to worship freely, and for others to see the riches of the Reformed
faith, and all the time his desire was to ‘promote only God’.[90]
神學家巴刻告訴我們：「他花了四分之一個世紀，持續地撰寫《要義》，從1536年的初版到1559年的第六版（譯者註：上述五個拉丁文版和1541年的法文版），修訂、論證、重新鋪陳、務求完美。把他所知道的一切納入它裡面。……最終的結果是神學與解經作品的一個無上傑作。」 因此，我們看到這本書為何與從何演變成它的最終成品。我們看到他的講道和寫作註釋書影響每一個版本，而當代盛行的議題與異端也有其影響。巴柝思和華肯巴克堅稱：這些修改「是面對當代層出不窮的神學辯論所產生的動態回應」。Theologian J.I.
Packer tells us that ‘He worked steadily on the Institutio for nearly a quarter of a century, from the first
edition of 1536 to the sixth edition in 1559, revising, augmenting,
rearranging, perfecting. All that he knew went into it…The final product is a
supreme masterpiece of theological and expository writing.’[91] Here then we
see why and how this book evolved into what it has ultimately become. We
observed how his preaching and commentary writing impacted each subsequent
edition, and that the prevailing issues and heresies of the day also had an
impact. Battles and Walchenbach confirm that change ‘was in dynamic response to
the incessant theological debate of the time.’[92]
結果是一本卓越、深入人心、發人深省、激盪思想的書，首次為真正的宗教改革信仰提供了一個清晰的教導。但願當今和未來有更多人與寇登（John Cotton）有同樣的感受，他說：「我喜愛在睡前以加爾文的一段文字來甜甜我的口。」What results is an
outstanding, heart searching, inspiring and thought provoking book that
provided a clear teaching of the truly Reformed faith for the first time. May many more both now and in the future
experience the same as John Cotton who said ‘Because I love to sweeten my mouth
with a piece of Calvin before I go to sleep.’[93]
藉由這本卓越的書，「神學巨人」 約翰˙加爾文真的「改變了基督教會的進程」。 因此，我們可以總結，在他短暫的一生中，加爾文始終堅守他宗教改革的信仰並在其中成長，產生了一個不可計量的影響，且在神的護理下播下許多種子，藉著聖靈的大能，今天在二十一世紀仍在結果子。Through this one
remarkable book ‘theological giant’[94] John Calvin truly ‘changed the course
of the Christian church’[95]. We can therefore conclude that in his brief life,
Calvin remained firm and grew in his Reformed faith, had a immeasurable impact,
and in the providence of God sowed many seeds that, through the power of the
Holy Spirit are still bearing fruit today in the twenty-first century.
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RESEARCH
PAPER SUBMITTED TO PURITAN REFORMED THEOLOGICAL SEMINARY (WILLIAM
VanDOODEWAARD) FOR REFORMATION CHURCH HISTORY
GRAND
RAPIDS, MI, USA
AUGUST
2013