作者：Kevin DeYoung 譯者：駱鴻銘
今天如果你問一個基督新教的信徒，對正統基督信仰最大的威脅是什麼，他也許會說是唯名論（norminalism；譯按：指太多掛名的基督徒），性革命，或老派的自由主義。但是如果是在一百年前，你問一個基督新教的信徒同樣的問題，他幾乎可以很肯定地告訴你，是羅馬天主教。直到相當晚近——大概只有幾代——在這個國家（美國），基督新教和天主教在過去，倘若不是敵人，也必然是給不同隊打球的對手。Ask a Protestant
today what is the biggest threat to orthodox Christianity today, and he might
mention nominalism, the sexual revolution, or old fashioned liberalism. But if
you would have asked a Protestant the same question a hundred years ago, he
would have almost certainly mentioned the Roman Catholic Church. Until fairly
recently—we are only talking about a few generations—Protestant and Catholics
in this country were, if not enemies, then certainly players on opposing teams.
今日，絕大部分的敵意已經消除了。在很大程度上，基督新教和天主教之間的融洽是一件好事。基督新教和天主教都發現自己在文化戰爭上是戰友，反對墮胎，維護傳統婚姻，對抗道德相對主義和世俗人為主義。而且在一個貶低教義的年代，比起他們自己宗派裡自由派的會友，福音派基督徒和一位精通歷史正統的、敬虔的羅馬天主教徒，在神學上反而有更多的共通之處。我個人曾得益於天主教的作家如柴斯特頓（G.K. Chesterton），紐浩斯（Richard John Neuhaus），和羅勃·喬治（Robert George）。我很尊重天主教會在一些道德議題上採取一種有原則的、不譁眾取寵的立場。Today, much of that
animosity has melted away. And to a large extent, the thaw between Protestants
and Catholics has been a good thing. Protestants and Catholics have found
themselves to be co-belligerents in the culture war, defending the unborn,
upholding traditional marriage, and combating moral relativism and secular
humanism. And in an age which discounts doctrine, evangelical Protestants often
share more in common theologically with a devout Roman Catholic steeped in
historic orthodoxy than they do with liberal members of their own
denominations. I personally have benefited from Catholic authors like G.K.
Chesterton, Richard John Neuhaus, and Robert George. I have respected the
Catholic Church for taking principled, unpopular stands on moral issues.
然而，基督新教和天主教之間的神學鴻溝仍然是巨大的，在一些地方也很深。倘若我們關心對改教家們來說最寶貴的一些教義，我們就萬萬不可以假定「宗教改革已經結束了」，有如所有的神學山崗都已經被敉平，所有的神學山谷都已經填滿，變成了平原。And yet, the
theological gulf between Protestants and Catholics is still wide and in places
very deep. If we care about the doctrines that were most precious to the
Reformers we must not dare to assert that the “Reformation is over,” as if all
the theological hills have been laid low and all the dogmatic valleys made into
a plain.
以下是一些仍然使天主教和基督新教分裂的教義要點。無疑地，許多羅馬天主教徒並不真的相信（或甚至知道）羅馬教會的神學說了什麼。我不是說我確切知道羅馬天主教徒在所有這些範圍真正的想法或做法。但是試著去明白官方教會文件，我們可以對天主教徒應該要相信的，有一個良好的掌握。他們應該相信的包括一些唯獨聖經的基督新教徒所無法肯定的要點。Below are a number
of points which still separate Catholics and Protestants. No doubt, many Roman
Catholics don’t actually believe (or even know) what Catholic theology states.
I am not claiming to know definitely what Catholics think and practice in all
these areas. But by seeking to understand official church documents we can get
a good idea of what Catholics are supposed to believe. And what they should
believe include a number of points sola Scriptura Protestants cannot affirm.
教會
自從梵蒂岡第二次大會以來，羅馬天主教會就經常軟化他們對基督新教徒的立場，稱他們是「離散的兄弟」。然而，要成為完整教會的一部分，我們必須浸泡在羅馬天主教的聖禮系統、聖品秩序裡，並且要服在教皇的權柄之下。「與藉著教宗和主教們治理教會的基督相結合的人，便是完全加入了教會的團體。」（天主教教理，811）此外，當教皇從他的寶座上（ex cathedra）上說話時，也就是說，當他做出官方的教義宣告時，會被認為是無誤的。羅馬教會有七樣聖事，而不是如基督新教徒的兩樣聖禮：聖餐和洗禮。（天主教還有悔罪、聖秩聖事、婚姻、堅貞禮，以及臨終聖事。）
The
Church
Since
Vatican II, the Catholic Church has softened its stance toward Protestants,
calling them “estranged brothers.” Nevertheless, to be a part of the church in
its fullness one must be immersed in the Roman Catholic system of sacraments,
orders, and under the authority of the Pope. “Fully incorporated into the
society of the Church are those who…are joined in the visible structure of the
Church of Christ, who rules here through the Supreme Pontiff and the bishops.”
Further, the Pope is considered infallible when he speaks ex cathedra (from the
chair); that is, when he makes official doctrinal pronouncements. The Catholic
Church also has seven sacraments instead of two-Eucharist (or Lord’s Supper)
and baptism like Protestants, and then penance, holy orders, marriage,
confirmation, and last rites.
聖經
天主教的聖經正典比較厚。除了新教聖經的六十六卷書之外，天主教聖經還包括了次經，如多比傳（Tobit）、猶滴書（Judith）、馬加比前後書，西拉書（Sirach），巴錄書（Baruch）。比起新教徒，天主教的教導也更高舉傳統的地位。就算許多福音派信徒忽略傳統和古人的智慧，但是天主教神學不只是尊敬傳統，更把傳統神聖化。天主教教理說：「聖經和傳統，兩者都該以同等的熱忱和敬意去接受和尊重。」（82條）同樣，教會訓導權（Magisterium）具有做出最後解釋的權威。「正確地解釋書寫的或傳授的天主聖言的職務，只委託給教會內活生生的訓導當局，即是與伯多祿的繼承者——羅馬教宗共融的主教們。」（85）
Scripture
Catholics
have a larger biblical canon. In addition to the 66 books in the Protestant
Bible, Catholic Bibles include the Apocrypha, with books like Tobit, Judith, 1
and 2 Maccebees, Sirach, and Baruch. Catholic teaching also elevates Tradition
more than Protestants do. Granted, many evangelicals suffer from ignoring
tradition and the wisdom of the past. But Catholic theology goes beyond just
respecting the past; it sacralizes it. “Both Scripture and Tradition must be
accepted and honored with equal sentiments of devotion and reverence,” states
the Catechism. Likewise, the Magisterium has the authority to make definitive
interpretations. “The task of giving an authentic interpretation of the Word of
God, whether in its written form or in the form of Tradition, has been
entrusted to the living, teaching, office of the Church alone…to the bishops in
communion with the successor of Peter, the Bishop of Rome.”
聖餐
天主教信仰的核心是彌撒（他們的敬拜服事）。彌撒的核心是聖禮的慶典。天主教徒相信，餅和酒會變質成耶穌基督真正的身體和血。這些元素是教會提供的獻祭，是耶穌基督在十字架上工作的祭禮。這不只是紀念基督的獻祭，而是同樣的贖罪工作：「基督的祭獻和感恩祭的祭獻（譯按：即聖餐禮）是同一個祭獻……這祭獻是真正的贖價」（1367）。
Lord’s
Supper
Central
to the Catholic faith is the Mass (their worship service). Central to the Mass
is the celebration of the Eucharist. Catholics believe that bread and wine are
transubstantiated into the actual, physical body and blood of Jesus Christ. The
elements are offered as a sacrifice from the church and a sacrifice of Jesus
Christ’s work on the cross. This is not simply a remembrance of Christ’s
sacrifice, but the same atoning work: “The sacrifice of Christ and the
sacrifice of the Eucharist are one single sacrifice…the sacrifice [of the
Eucharist] is truly propitiatory.”
洗禮
天主教教導，「成義是透過聖洗、信德的聖事，賜給我們的」（1992）。洗禮的水洗淨原罪，使我們與基督聯合。洗禮不只是恩典的記號和印記，實際上是傳遞救恩的恩典。
Baptism
Catholics
teach that “justification is conferred in Baptism.” The waters of baptism wash
away original sin and join us with Christ. Baptism is not merely a sign and seal
of grace, but actually confers saving grace.
馬利亞
馬利亞不只是基督的母親，而是教會的母親。她還是無罪受孕（the
immaculate conception），而她在地上生命結束後，「身靈一同榮召升天，被上主擢升為宇宙之后」（966）。她為教會代求，「繼續為我們獲取永生的恩惠」（969），「在恩寵的秩序內，聖母是我們的母親」（968）。馬利亞不只是耶穌充滿信心的母親，「她升天以後，祂在救恩中的角色從未中止過，她以一再的轉求，……因此在教會內，人呼求榮福童貞為辯護者、輔助者、救急者、中保」（969）。
Mary
Mary
is not only the Mother of Christ, but the Mother of the Church. She was
conceived without original sin (the immaculate conception) and at the end of
her earthly life “was taken up body and soul into heavenly glory, and exalted
by the Lord as Queen over all things” (assumption). She intercedes for the
church, “continues to bring us the gifts of eternal salvation,” and is “a
mother to us in the order of grace.” Mary was more than just the faith-filled
mother of Jesus: “The Blessed Virgin is invoked in the Church under the titles
of Advocate, Helper, Benefactress, and Mediatrix.”
煉獄
在上帝恩典中過世的人，卻仍然沒有完全潔淨的，雖然有永生的保證，仍然必須先經過煉獄的淨化。因為相信這種居間狀態的存在，羅馬天主教就發展出為死人禱告的做法。「為使他們得到煉淨，進入天主的榮福直觀中。教會也鼓勵人為亡者行施捨、得大赦和做補贖」（1032）。關於那些沒有聽聞福音的人的救恩，天主教教理說：「一個人若非因己罪，而不認識基督的福音及其教會，卻能真心誠意地尋求天主，在天主恩寵的感召下，按照良心的指示，努力承行天主旨意，也能獲得永遠的救恩。」（847）
Purgatory
Those
who die in God’s grace, but still imperfectly purified, are assured of eternal
life, but must first undergo purification in purgatory. Because of the presence
of this intermediate state, the Catholic Church has developed the practice of
prayer for the dead. “The Church also commends almsgiving, indulgences, and
works of penance undertaken on behalf of the dead.” Concerning the salvation of
those who do not hear the gospel, the Catholic Catechism states “Those who,
through no fault of their own, do not know the Gospel of Christ or his Church,
but who nevertheless seek God with a sincere heart, and, moved by grace, try in
their actions to do his will as they know it through the dictates of their
conscience-those too may achieve eternal salvation.”
功績（功德）
「天主教教導，你可以賺取你的救恩」，其實並不是一個公平的說法。也許有些天主教徒如此相信，但是羅馬官方的教導比較微妙，但是同樣令人困惑。天主教教理的總結是：「在恩寵的領域裡，主動屬於天主，沒有人能夠在皈依的開始，獲得寬赦及成義的最初的恩寵。在聖神和愛德的推動之下，我們才能為我們自己並為他人賺得為成聖、為增加恩寵和愛德，一如為得到永生有用的恩寵。」（2010）
Merit
It is
not really fair to say “Catholics teach that you can earn your salvation.” That
may be what many Catholics believe, but the official teaching of Rome is more
nuanced, but still troubling. The Catechism summarizes: “Since the initiative
belongs to God in the order of grace, no one can merit the initial grace of
forgiveness and justification, at the beginning of conversion. Moved by the
Holy Spirit and by charity, we can then merit for ourselves and for others the
graces needed for our sanctification, for the increase of grace and charity,
and for the attainment of eternal life.”
稱義
天主教的教導排斥基督新教對歸算的義的理解。問題在於：使我們得到赦免，與上帝和好的義，是一個作在外面裡面的義，還是算在我們帳戶上的義？天主教認為是前者，新教說是後者。這種注入的義和歸算的義的差別是：注入的義就像你手中握有實實在在的一百美元的現金，而歸算的義就好像有一筆轉到你的戶頭裡的一百美金。根據天主教的教導，稱義（天主教譯為成義）不只是上帝根據基督的工作宣告我們有義的地位，它也包括內在的人的更新，與上帝的和好。當然，這些也是好事，但是天主教把這些算作稱義的一部分，也透過它們而稱義，而不是唯獨通過信心。十六世紀天主教為反對宗教改革所開的天特會議（Council of Trent）如此宣告：「若有人說：人稱義唯獨是因為基督的義歸在他身上，或唯獨是因為罪得赦免而須聖靈在他們心中傾注恩典和慈愛，又或說我們類似稱義的恩典純是上帝的好意──讓他受到咒詛。」（Canons Concerning Justification, canon 11）
Justification
Catholic
teaching rejects the Protestant understanding of imputed righteousness. The
question is this: is the righteousness whereby we are forgiven and made right
with God a righteousness working in us or a righteousness reckoned to our
account? Catholics say the former, Protestants the latter. The difference is
between infused and imputed righteousness-infused righteousness is like having
$100 in cold hard cash in your actual possession, imputed righteousness is like
having $100 wired to your account. According to Catholic teaching,
justification is more than God’s declaration of our righteousness based on
Christ’s work, it is also a renewal of the inner man and reconciliation with
God. Of course, these are good things too, but Catholics make them present in
and through justification, rather than by faith alone. The Council of Trent,
from the 16th century Catholic counter-reformation, declares: “If anyone says,
that men are justified, either by the sole imputation of the justice of Christ,
or by the sole remission of sins, to the exclusion of grace and charity that is
poured forth in their hearts by the Holy Ghost, and is inherent in them; or
even that the grace, whereby we are justified, is only the favor of God: let
him be anathema.”
天主教徒和新教徒是否應該彼此寬容，互相尊敬？當然。我們是否會肩並肩在一些重要的道德和社會議題上共同努力？經常會。我們是否會在天主教會的崇拜裡會找到重生的基督徒？毫無疑問。新教徒和天主教徒之間是否還有一些重大的教義使他們分裂？絕對是！我們不會假裝說沒有而偏袒任何一方。
Should
Catholics and Protestants treat each other decently and with respect? Of
course. Will we labor side by side on important moral and social matters? Quite
often. Can we find born again Christians worshiping in Catholic churches? No
doubt. Are there still critical doctrinal issues which rightly divide
Protestants and Catholics? Absolutely. We do neither side any favors by
pretending otherwise.
主啊，求你用真理使我們成聖；你的道就是真理。
Sanctify
us by your truth, O Lord; your word is truth.
