改革宗+灵恩派？Reformedand Charismatic?
作者：Michael Horton 译者：王一
我从未想牺牲在终止论这道防线上。终止论就是指相信神迹恩赐如说预言，医病和方言等已经终止了。我不想过多讨论。但是，我相信，非终止论既没有可靠的解经基础，也不符合历史上的改革宗神学。此外，如今令人惊讶的是，对这些特殊恩赐的极端观点变得非常普遍流行，再加之政治抱负，迫使我不得不挑战我的一些朋友，虽然我与他们在许多其他重要的议题上观点一致。
I’ve
never been willing to die on the hill of cessationism: that is, the belief that
the miraculous gifts such as prophecy, healing, and tongues have ceased. I’m still not. Nevertheless, I am convinced that
non-cessationism is neither exegetically sound nor historically compatible with
Reformed theology. Furthermore, the surprisingly widespread popularity of more
radical views of ongoing sign-gifts, coupled with political ambition, pushes me
into the unpleasant position of challenging the views even of far sounder
brothers with whom I agree on so many important points.
作为灵恩式的加尔文主义者（Charismatic Calvinist），古德恩（Wayne Grudem）被上帝使用，把恩典教义带给许多从未接触这些真理的人。他捍卫许多基督教重要的教义，我对他尊敬有加。但同时，加尔文主义加灵恩派的组合却可以两边摇摆，并且他的预言持续观点造成了一种古怪的混合理论，在我看来是无法维持长久的。改革宗神学是一个系统，这并不是说我们把一个系统生硬套在圣经上，而是从前后一致的上帝话语中呈现出来的。
As a
Charismatic Calvinist, Wayne Grudem has been used by God to bring the doctrines
of grace to many who would likely not have encountered these truths
otherwise. I have immense respect for
his clear defense of many cardinal doctrines of Christianity. At the same time, the Calvinism-Charismatic bridge
goes in both directions and his view of continuing prophecy has contributed to
a curious hybrid that in my view cannot survive in the long run. Reformed theology is a system—not one imposed
on Scripture, but one that arises from the self-consistent Word of God.
马克·德里斯科尔（Mark Driscoll），古德恩的学生，最近宣称他能看到他遇到人的有罪的行为，往往是与性有关。他说，“我能看到这些事。”虽然他描述的这种恩赐从来没有在使徒时期出现过。他也在他的马尔斯山教会（Mars Hill）网站上发帖批判终止论是“现代主义式的世俗”（modernistic
worldliness），把这种神学观点与自然神论和无神论混为一谈。他说，“可操作的终止论只不过关于头脑，但可操作的灵恩神学则是关于内心。”他最后总结时呼吁说：“你们改革宗的人，特别是那些更趋向长老会的，你们容易忽略圣灵，而把该归给圣灵的东西归给了福音。”马汉宁（C. J. Mahaney）带领的至高恩典事工（Sovereign Grace Ministries）也跟随了古德恩的道路，强调加尔文主义和灵恩主义的合成。
Mark
Driscoll, a student of Grudem’s, has recently claimed to have regular visions
of the sinful—usually sexual—behavior of people he encounters. “I see things,”
he says, although the gift he describes is nowhere exhibited even in the
apostolic era. Also posted on his Mars
Hill website is a critique of cessationism as “modernistic worldliness,” lumping
this view with deism and atheism. “Functional
cessationism is really about the mind, but functional charismatic theology is
really about the heart.” He concludes
with a plea: “…you Reformed guys, especially you who are more Presbyterian, you
tend to ignore the Holy Spirit and attribute everything the Spirit does to the
gospel.” Sovereign Grace Ministries, led until recently by C. J. Mahaney, has
also followed Grudem’s path toward a synthesis of Calvinistic and Charismatic
emphases.
这些人和他们的工作有许多令人钦佩的地方。我不是要把他们当靶子，而是恳求他们，也恳求我们一切人，重新回到平常的蒙恩管道、平凡的事工、平凡的职分中来，并且追求一个真正的复兴，那就是上帝在我们今天带给他平凡的事工不平凡的祝福。头脑和内心、圣灵和圣道之间错误的二分法早已是基督教极端派的老把戏。德里斯科尔上面的一段话显示出把圣灵从圣道中分离出来是多么的危险。只有先假设这种圣灵与圣道的分裂，他才能辩称改革宗神学忽略了圣灵。
There
is much to admire in these men and their labors. I am not targeting these friends and
brothers, but pleading with them—and with all of us—to rediscover the ordinary
means of grace, ordinary ministry, ordinary offices, and to long for a genuine
revival: that is, a surprising blessing of God on his ordinary ministry in our
day. The false choice between head and heart, the Spirit and the Word, has been
a perennial polemic of the radical wing of Protestantism. Mark Driscoll’s plea above reveals that
dangerous separation of the Spirit from his Word. Only by assuming such a cleavage can one
argue that Reformed theology ignores the Holy Spirit.
但是我们已经有足够的“使徒”，“先知”，和“摩西式领袖”，单靠着自己的恩赐来建立事工。我们需要恢复的是基督的美，唯独他坐在宝座上，唯独他是他教会的大祭司和君王，是他靠着他的圣灵，通过讲道、圣礼和惩戒来执行他的事工。改革宗神学不只是“五要点”或者“至高恩典”，而是一个丰富的、完整的、系统的认信体制。它是处理上帝全整的话语，有教义也有实践，有救恩论也有教会论。除非我们重新回到这个丰富的传统中，否则“改革宗”这个词的含义就会变成“我的领袖或我的圈子相信什么，什么就是改革宗。”
We
have had enough “apostles,” “prophets,” and “Moses-model” leaders who build
ministries around their own gifts. We
need to recover the beauty of Christ alone upon his throne as the Priest-King
of his church, exercising his ministry by his Spirit through preaching,
sacrament, and discipline in mutually accountable communion with the wider body
of Christ. Reformed theology is not just
the “five points” and “sovereign grace,” but a rich, full, and systematic
confession. It’s a human and therefore
fallible attempt to wrestle with the whole counsel of God—in both doctrine and
practice, soteriology and ecclesiology.
Until we rediscover this richness, “Reformed” will mean “whatever my
leader or circle believes.”
这篇文章的篇幅无法完整从圣经来讨论这个问题。但是，我在这里想专门集中从圣经来看是否先知和使徒的恩赐终止了。在《以弗所书》4:7-16，使徒保罗说，先知与使徒的职分，与牧师、教师和传福音的职分一样，都是基督升天之后所赐下的恩赐。
Of
course, the biblical case that must be made cannot be made well in this brief
space. However, I’ll focus on the
question of whether the gifts of prophet and apostle have ceased. In Ephesians 4:7-16, the apostle says that
offices prophets and apostles as well as pastors, teachers, and evangelists are
gifts of his heavenly ascension.
与罗马天主教和极端的重洗派不同，改教家们相信，先知与使徒是特殊的职分（extraordinary），是专门在奠基时期赐下的。他们是在救赎历史的关键时期被差遣，而他们的写作也被加入到圣经的正典之中。就像一个国家的宪法和法院一样，圣经的正典从本质上不同于教会对其的解释。前者是权威性的、规范性的（magisterial/normative），而后者是服侍性的、诠释性的（ministerial/interpretive）。Against both Rome and the
radical Anabaptists, the Reformers argued that prophet and apostle are extraordinary
offices, for a foundation-laying era.
They are sent at key moments in redemptive history, and their writings
are added to the canon of Scripture.
Like the distinction between a nation’s constitution and its courts, the
biblical canon is qualitatively distinct from ecclesiastical
interpretation. The former is
magisterial (normative), while the latter is ministerial (interpretive).
特别是在五旬节运动和灵恩运动之后，这个问题把基督徒们分为两个阵营：终止论阵营，他们相信特殊恩赐，如医病、预言和方言等，已经终止；非终止论阵营，他们解经的角度没有找到要区分这些恩赐或职分的理由。但是，终止论者坚持认为，新约圣经本身很明确的区分了使徒奠定根基的时期与根基已经奠定完成之后的教会建造时期（参林前3:10-11）。虽然新约圣经中设立了牧师、长老和执事的职分，但新约圣经并没有把先知和使徒的职分以及他们特定的恩赐设立为永久性的。有了这一区分，我们现在要来检验每个不同的恩赐。
Particularly
in the wake of the Pentecostal and charismatic movements, this question has
divided Christians into two camps: cessationists (believing that the gifts of
healing, prophecy, and tongues have ceased) and non-cessationists. Non-cessationists find no exegetical reason
to distinguish some of these gifts and offices from others in terms of their
perpetuity. However, cessationists hold
that the New Testament itself makes a distinction between the foundation-laying
era of the apostles and the era of building the church on their completed
foundation (1 Cor 3:10-11). Although the
New Testament establishes the offices of pastors/teachers, elders, and deacons,
it does not establish perpetual prophetic or apostolic offices with their
attendant sign-gifts. With this in mind,
we must examine each gift in question.
保罗把说预言（prophēteia）视为讲道，讲道虽然也是圣灵光照，但本身不是默示，因此必须被检验（林前12:29；贴前5:19-21）。在五旬节当天，方言的恩赐被赐下，那是圣灵所赐的能力，使人用他们没有学过的语言来宣讲福音。当时来耶路撒冷过节的各地游客说：“我们怎么听见他们将我们从小所用的本乡话呢？”（徒2:8）。因此，我们应该把“方言”视为真实的语言，有些人被赋予恩赐去讲，有些人被赋予恩赐去翻译。这不仅标志了基督普世的国度已经降临，而且从实际角度将也是把福音从耶路撒冷传到地极的方法。这些恩赐被赐下从来不是让信徒自己得建造的，而是为了传播福音，并使其他信徒在圣道上更加成熟。
Paul
treats prophecy (prophēteia) as preaching, which although illumined by the
Spirit is (unlike the scriptures) un-inspired and therefore must be tested (1
Cor 12:29; 1 Thes 5:19-21). At
Pentecost, the gift of tongues was a Spirit-given ability to proclaim the
gospel in languages that one had not been taught. The diverse crowd of visitors to Jerusalem
for the feast asked, “And how is it that we hear, each of us in his own native
language?” (Ac 2:8). We should therefore
understand “tongues” as synonymous with natural languages, which some were
miraculously gifted to speak and others to interpret. This served not only as a sign that Christ’s
universal kingdom has dawned but as a practical way of disseminating the gospel
from Jerusalem to the ends of the earth.
None of these gifts was given for the personal edification of believers
alone, but for the spread of the gospel and the maturity of the saints in that
Word.
同样，医病的恩赐也是基督的国度降临的一个标记，使人们先睹末日时当这国度完全降临时的样子。在圣经里，神迹频繁出现往往都是在救赎历史重要的转折点上。例如在摩西时代，当时那七十个长老暂时性的说预言。特殊的神迹恩赐被赐下是为了证实上帝的人类使者所作的是上帝的工。当这个工作被证实之后，就不再需要继续去证实了（关于这一点，可参考葛理齐的Perspectives on
Pentecost ，特别是94-95页，并比较古德恩的观点认为《哥林多前书》12:28里“先知和使徒”与《以弗所书》4:11所指的是同一个群体）。因此，先知和使徒的恩赐已经赐过了（连同神迹、预言、方言的恩赐），这些恩赐已经完成了奠定教会根基的作用。就像保罗的门徒提摩太只是一个平凡的牧师，我们在圣经里也找不到他的事工里有任何特殊的神迹奇事。
Similarly,
the gift of healing was a sign that Christ’s kingdom had arrived, bringing a
preview of the consummation in all of its fullness at the end of the age. Yet signs always cluster in the Bible around
significant turning-points in redemptive history. Like the temporary prophesying of the elders
in Moses’ day, the extraordinary gifts of signs and wonders are given to
validate the sacred ministry of human ambassadors. Once that ministry is validated, it no longer
requires further confirmation. (For an
excellent treatment of this topic, see Richard B. Gaffin, Jr., Perspectives on
Pentecost (P & R, 1979), especially
94-95, in relation to Wayne Grudem’s contention that “prophets and apostles” in
1 Corinthians 12:28 and Ephesians 4:11 refer to the same group.) It would seem,
then, that the gift of prophets and apostles (along with the gifts of miracles,
prophecy, and tongues) was given but fulfilled its foundation-laying
function. Just as Paul’s understudy
Timothy is an ordinary minister, we find no evidence that his ministry was
attended by extraordinary signs and wonders.
有些神学家，如古德恩，承认使徒的职分已经终止了，但是他们却声称无法从圣经里确定这些属灵恩赐是否也同样终止了。（古德恩的《系统神学》，906-912，1031页；参考古德恩，The Gift of Prophecy in the New Testament Today (Westchester, IL:
Crossway, 1988), 226-252.）
Some
theologians, such as Wayne Grudem, recognize that the office of apostle has
ceased, but are “unsure if this question” of the cessation of spiritual gifts
“can be decided from Scripture.” [This and following Gruden quotes from his
Systematic Theology, 906-912, 1031; cf. Wayne Grudem, The Gift of Prophecy in
the New Testament Today (Westchester, IL: Crossway, 1988), 226-252.]
我同意古德恩对《哥林多前书》13:8-13的看法。这段圣经教导“当那完全的来到”时预言与方言将会停止。这段圣经无法得出终止论的结论。保罗在这里很可能指的是末日的终结，到那日我们就不再需要信和望了，只有爱会一直永远（13节）。
With
Grudem I agree that 1 Corinthians 13:8-13, which speaks of prophecies and
tongues passing away “when the perfect comes,” is inconclusive. Paul is most likely referring to the
consummation, when there will be no need for faith and hope and all that will
endure into eternity is love (v 13).
但是，我也没有发现古德恩对预言继续存在的证明有什么说服力。他很明确的区分今天的预言和圣经里作为上帝神谕的预言。这是既是他观点的有力点也是他的薄弱点。古德恩相信，今天继续存在教会里的预言与讲道和教导不同，这种预言是“从上帝而来自发的‘启示’……”（a spontaneous ‘revelation’ from God, Grudem, Systematic Theology, 1058）（Grudem, Systematic Theology,
1058）
However,
I do not find Grudem’s case for continuing prophecy persuasive. He clearly distinguishes prophecy today from
the prophecy that delivered the sacred oracles of Holy Scripture. This is both the strength and the weakness of
his position. Grudem believes that the
kind of prophecy that is ongoing in the church is distinguished from preaching
and teaching by being “a spontaneous ‘revelation’ from God….” (Grudem,
Systematic Theology, 1058)
因此，区别很明显：如果一个信息是有意识的思考圣经经文产生的结果，其中包括对经文的解释和应用，那么这是（按新约圣经的用语）教导。但是如果一个信息是上帝突然带入到头脑里的，那么这是预言。
So
the distinction is quite clear: if a message is the result of conscious
reflection on the text of Scripture, containing interpretation of the text and
application to life, then it is (in New Testament terms) a teaching. But if a message is the report of something
God brings suddenly to mind, then it is a prophecy. (Grudem, Systematic
Theology, 1058)
在我看来，这种解释里的预言与使徒时期教会的做法并不吻合。首先，在圣经里，预言从来不是按照自发性来被区分的。另外，尽管他很谨慎的没有把这种预言抬高到与圣经同等的地位，但这种解释依旧带来问题，圣灵是否还有圣经没有传达的新启示？如果预言只不过是圣灵所赐下的对圣经的洞见，那么这不正是和讲道是同一个意思吗？
In my
view, this interpretation introduces a definition of prophecy that is not
consistent with its practice in the apostolic church. Nowhere is prophecy distinguished by its
spontaneous quality. Furthermore, in
spite of his salutary caution against raising such prophecies to the level of
Scripture, this interpretation still raises the question as to whether the
Spirit issues new revelations that are not already communicated in
Scripture. If prophecy is defined simply
as Spirit-given insight into Scripture, then is this not synonymous with
preaching?
今天，圣灵证实平常的福音事工，那就是通过宣讲圣道和执行圣礼，圣礼就是基督设立用来证实他的道的神迹奇事。如果使徒们的确把自己的事工理解为特殊的、奠定根基的工作，并且他们的神迹是这个工作的证明，那么“除了那已经立好的根基以外，没有人能立别的根基。那根基就是耶稣基督。 ……如果有人在这根基上建造的工程存得住，他就要得到赏赐。”（林前3:11,14）
Today,
the Spirit validates this ordinary ministry of the gospel through preaching and
sacrament: the signs and wonders that Christ instituted to confirm his
Word. If it is true that the apostles
understood their work to be an extraordinary ministry of foundation-laying and
their miraculous signs as its validation, then “no one can lay a foundation
other than that which is laid, which is Jesus Christ….If the work that anyone
has built on the foundation survives, he will receive a reward” (1 Cor 3:11,
14, emphasis added).
虽然不断有许多灵石被加到这座圣殿上，但建筑本身却是“建造在使徒和先知的根基上，基督耶稣自己就是奠基石”（弗2:20）。就像头不同于其他肢体，使徒们奠基事工也不同于后来人在根基之上建造的事工。While living stones
are continually being added to the temple, the edifice itself is “built upon the foundation of the apostles and
prophets, with Christ Jesus himself as the cornerstone” (Eph 2:20). As the person and work of the head is
distinct from that of its members, the foundation-laying ministry of the
apostles is different from the “up-building” ministry of their successors.
使徒们所讲的道成了圣经，我们的宣讲、信心和实践与使徒们保持连续一致。说圣经是正典，在古近东条约的背景下，就是指承认，如同这书所见证的救赎工作一样，这书本身不可以增添或删减（申4:2；启22:18-19）。虽然对宪法的解释一直都会改变，但宪法一次立定就不再更改。Where apostolic
preaching became Scripture, our proclamation, faith, and practice stand in
continuity with the apostles to the extent that they conform to that rule. To
understand Scripture as canon, within its Ancient Near Eastern treaty
background, is to recognize that, like the redemptive work to which it
testifies, it cannot be revised by addition or subtraction (Dt 4:2; Rev
22:18-19). While interpretations are
always subject to change, the constitution has been given once and for all.
同样，见证耶稣的圣经正典是他亲自牺牲所立的约。当教会诉诸这正典时，当教会实践其规定时，教会就是在以圣约仆人而不是圣约之主的身份参与到这个属天的现实里。就像耶稣的历史与我们自身有本质的区别，同样，使徒的正典也与随后的传统有本质区别。一个是权威性的，一个是服侍性的。正如教会不是去延伸或完成救赎的工作，而是去领受、解释、宣讲它，同样，教会也不是去眼神或完成启示。基督再来之前的这段时期不是救赎历史谱写新篇章的时候。这段时期是圣灵装备我们在使徒行传和启示录之间宣讲福音，我们处在一段平凡的事工和新约正典时期。正如教会不会去延伸道成肉身或去完成基督的赎罪工作，教会也无法重复五旬节或延长使徒们的特殊事工，教会必须领受道和圣灵，好在这段时期忠心履行平凡的工作。
Similarly,
the canon that witnesses to Jesus is the covenant that he ratified in his
self-sacrifice. In its appeal to this
canon and its practice of its stipulated rites, the church participates in the
heavenly reality as servant rather than Lord of the covenant. Just as Jesus-history is qualitatively
distinct from our own, the apostolic canon is qualitatively distinct from the
subsequent tradition (or preaching) that interprets it. One is magisterial, the other
ministerial. Just as the church does not
extend or complete the work of redemption but receives, interprets, and proclaims
it, the church does not extent or complete revelation. The interim between Christ’s advents is not
an era of writing new chapters in the history of redemption. Rather, it is a period in which the Spirit
equips us for the mission between Acts and the Apocalypse—right in the middle
of the era of the ordinary ministry with its new covenant canon. Just as the church cannot extend the
incarnation or complete Christ’s atoning work, it cannot repeat Pentecost or
prolong the extraordinary ministry of the apostles, but must instead receive
this same word and Spirit for its ordinary ministry in this time between the
times.