忠于福音，尽我们祭司的职责ThePriesthood of All Believers Ministry to Match the Message of the Gospel
文／蔡斯•库恩（Chase R. Kuhn） 译／和茜 校／和卫
提到十六世纪，大多数人会想到的是当时所发现的伟大神学真理。事实的确如此。但是，我们却很容易就忽视了宗教改革之所以会发生的重要背景——败坏的事奉。因此我们不仅应该看到，重拾正确的教义可以归正事奉，同时更应该看到，败坏的事奉也正是当时驱动宗教改革的背后的力量。马丁•路德最伟大的作品之一便是《教会被掳于巴比伦》（The Babylonian
Captivity of the Church），他深信教会的会众已经被糟糕的教义所俘虏，致使事奉日渐败坏，也最终毁坏了真正的福音。
When
thinking of the sixteenth-century, most will think of the great theological
truths that emerged. Rightly so! But we can easily overlook the circumstances
that demanded reform: corrupt ministry. Corrections to the ministry were not
just implications of the retrieval of good doctrine, but corrupt ministry was the
driving force behind the Reformation. Martin Luther was deeply concerned that
the people of the Church were being held captive—one of his great written works
was entitled The Babylonian Captivity of the Church—by bad doctrine that
amounted to abominable ministry practices and ultimately deprivation of the
gospel.
改教时期罗马天主教在事奉上的败坏
Circumstances
当时罗马天主教在事奉上的败坏主要表现在几个突出的问题上，特别是售卖赎罪券（认为“救恩可以出售”）。导致这些问题的原因在于，他们用世俗的眼光来看待祭司的职任。具体而言，罗马教会声称在教会里有两种不同的基业：神职人员的“属灵基业”和平信徒的“世俗基业”。这种思想其实已经存在了好几个世纪，最早可追溯到三世纪，在居普良（Cyprian）的影响下悄悄渗透入教会。但路德坚信，根据圣经的教导，所有受洗并相信耶稣基督的人都共享同一个属灵基业。因此，事实上所有信徒都担当着同样的祭司之责（彼前2:9）。为反对恩麦色（Emser）——路德称他为莱比锡城的“山羊”——所持的败坏观点，路德曾写下言辞犀利的书信。他直言不讳地说：“恩麦色梦想的祭司之职和天主教徒所设想的教会如出一辙，若圣经认同此观点，就好比生命认同死亡。”这样的表达不仅断然表明恩麦色的观点与圣经截然对立，同时也传达出一个令人不安的事实——罗马的祭司制度意味着死亡，因为他们事奉的方式极大地损害了福音的信息。What was it exactly
that was so bad about the Roman Catholic Church? There were several presenting
issues, especially the selling of indulgences (think “salvation for sale”),
that had their root in a profane view of the priesthood. To be more specific,
the Roman Church claimed that there were two estates within the Church—a
“spiritual estate” for the clergy (priests) and a “temporal estate” for the
laity. This sort of thinking had been around for centuries, creeping into the
church as far back as the third-century with Cyprian, but had come to be
exploited by the sixteenth-century. Luther was adamant that the Bible taught
that there was only one spiritual estate shared by all who were baptized and
had faith in Christ. Indeed, there was a singular priesthood of all believers
(1 Pet 2:9). Luther wrote one of his more trenchant addresses against Emser,
whom he affectionately called the “goat” of Leipzig (!), in order to address
such a corrupt view. He explained frankly, “[T]he priesthood of which Emser has
dreamed and the church which the papists have devised agree with the Scriptures
just as life and death agree with each other.” The point was not simply to
point out a sharp contrast, but also to use an image that conveyed a disturbing
truth—the Roman priesthood meant death because the manner of their ministry
undermined the message of the gospel.
路德提出“所有信徒皆为祭司”
Corrections
对路德来说，所有基督徒都是上帝属灵的子民，均在受洗时成为祭司。“因此，”他写道，“我们有多少基督徒，就有多少祭司。只是那些我们称之为‘祭司’的人，是从我们中间挑选出来的牧者。他们的所做所为都是以我们的名义。”唯一的区分在于其职分，而并非是因为他们所得的基业有何不同。换句话说，基督徒的事奉方式可能会有不同，但他们之间的属灵地位却并没有任何差别。基督徒的基业从来都只有一个——在基督里，也藉着圣灵。For Luther, the
entirety of the Christian people is a spiritual people, all having being been
made priests at their baptism. “Therefore,” he wrote, “we are all priests, as
many of us as are Christians. But the priests, as we call them, are ministers
chosen from among us, who do all that
they do in our name.” There is a distinction in office, but not estate. In
other words, Christians have different ministries, but not different spiritual
statuses. The estate of the Christian was only ever one—in Christ, by the
Spirit.
关于所有信徒同担祭司之责，会有以下几个要点：
There
are a few important points to consider regarding the doctrine of the priesthood
of all believers.
首先，虽然路德已经认定，所有基督徒都共享同一个的基业，但他也明确强调了角色和职分之间的区分。他写道：“不管是平信徒还是牧师，王子还是主教，他们之间都没有任何本质的区别，并没有所谓的‘属灵’和‘属世’之分，有的只是职分和角色的差别，而非取决于所得‘基业’的不同；因为所有信徒都从上帝那里承受了同样的基业，只是他们各自从事着不同的职分……”他相信，正如保罗在哥林多前书12:14-31所教导的，每一位信徒都要使用自己的职分和恩赐来彼此服事。神职人员要传讲上帝的道，平信徒则要从事“诸般的工作……为着教会的身体和属灵福祉。”
First,
although Luther identified a single estate for Christians, he maintained a
distinction of roles and offices. He wrote, “There is really no difference
between laymen and priests, princes and bishops, ‘spirituals’ and ‘temporals,’
as they call them, except that of office and work, but not of ‘estate’; for
they are all of the same estate—true priests, bishops, and popes—though they
are not all engaged in the same work …” He believed, as Paul taught (1 Cor.
12:14-31), that each person was to use their office and gifts for mutual
service. The clergy should proclaim the Word. The laity were to use “many kinds
of work … for the bodily and spiritual welfare of the community.”
第二，每一位基督徒都有责任履行对他人的祭司之责，特别是家里的人。按立牧职对保守福音依然非常重要，路德对此很明确。他写道：“因为我们一样是祭司，如果没有我们的许可和选举，任何人都不能推举自己，去做在我们所有人权柄之内的事情。因为大家都知道，如果没有教会的同意和命令，任何人都不敢擅自做什么事情……”对路德来说，上帝的道和圣礼的事奉之职必须为教会所按立的人保留。但这并不意味着，其他人就没有责任传讲上帝的道，而是说这个职分必须有专人来担当。就好像一座城里的所有人都想成为警长——如果所有人都拥有这权柄，那就意味着实际上谁都没有这权柄，所以最好是指认（选举/按立）一些官员来维护和执行法律。同样，在设置具体职分的情况下，福音也会得到最好的保护。
Second,
every Christian had a duty to fulfill their priestly service to others,
especially those within their home. He was clear that ordination for ministry
continued to be significant for the guarding of the gospel. He wrote, “Because
we are all in like manner priests, no one must put himself forward and
undertake, without our consent and election, to do what is in the power of all
of us. For what is common to all, no one dare take upon himself without the
will and the command of the community…” For Luther, the ministry of the Word
and sacrament was to be kept for those the church ordained to that ministry.
That is not to say that others had no role to play in teaching the Word of God,
but rather that the office ought to be upheld. It would be like everyone in
town wanting to be sheriff—if all have the authority there is no authority. It
is best to have designated (elected/ordained) officials to uphold the law. So
too, the gospel is best kept when specific offices are upheld.
第三，然而，神职人员不能忽视他们的主要工作。路德坚称，按立是为了选出传道人。他认为，罗马教会的祭司陷入了偶像崇拜，他们不事奉上帝的道，反而去主持悖逆的献祭弥撒。在路德之后，菲利普•梅兰希顿（Philip Melanchthon）——路德的一个好朋友——严厉斥责了罗马天主教用弥撒赦免人的罪的观念。他明确表明，应该相信耶稣基督所成就的工。在《奥斯堡信条辩护论》（Apology of the
Augsburg Confession）中，梅兰希顿坚称：“我们教导的是，耶稣在十架上献祭死亡，已足以赦免全世界的罪，无需额外的献祭，否则就好像基督的献祭还不足够拯救我们。”
But,
thirdly, it is important that officers do not lose sight of their primary work.
Luther was firm that ordination was for choosing preachers. He believed the
Roman Church’s priests had idolatrously embraced the perverse sacrificial Mass
in dismissal of Word ministry. Following Luther’s lead, Philip Melanchthon—a
close friend of Luther—berated the Roman notion of Mass being offered for the
forgiveness of the sins of the people, and instead articulated the appropriate
confidence in the work of Christ. In the Apology of the Augsburg Confession,
Melanchthon declared, “We teach that the sacrificial death of Christ on the
cross was sufficient for the sins of the entire world and that there is no need
for additional sacrifices, as though Christ’s sacrifice was not sufficient for
our sins.”
宗教改革关于所有信徒皆为祭司的信条认可了耶稣的祭司之职，这一点从使徒书信到希伯来书都有详细的记述。耶稣是伟大的大祭司，为百姓的罪献祭，因为他一次将自己献上，就把这事成全了（来7:27，10:12）。在旧约中，百姓需要重复献祭，一是赎罪，二是提醒人的罪一直存在。现在，因着耶稣的献祭，神说他不再记念我们的罪。“这些罪过既已赦免，就不用再为罪献祭了”（来10:18）。关于耶稣祭司的职分，《奥斯堡信条辩护论》宣称：
The
Reformation doctrine of the priesthood of all believers recognizes the priestly
office of Christ that is so wonderfully detailed in the Epistle to the Hebrews.
Christ, the great high priest, offered himself as a sacrifice for sin once and
for all (Heb. 7:27; 10:12). Under the old covenant, sacrifices were necessarily
repeated to make atonement and to serve as a perpetual reminder of sin to the
people. Now, because of Christ’s sacrifice, God says he remembers sin no more.
“Where there is forgiveness of these [lawless deeds], there is no longer any
offering for sin” (Heb. 10:18). In view of Christ’s priestly work, the Apology
of the Augsburg Confession declared,
因此，人如果相信，自己是因为耶稣的献祭被拯救，就实在知道，只有耶稣的献祭可以让他们称义，而其他任何献祭都不可以。所以，祭司的职责并不是根据旧约律法，为百姓献祭，以藉此来饶恕人的罪。相反，祭司被呼召是向百姓传讲福音，施行圣礼。
Therefore,
human beings are justified not on account of any other sacrifice except the one
sacrifice of Christ when they believe that they have been redeemed by that
sacrifice. Thus priests are not called to offer sacrifices for the people as in
the Old Testament law so that through them they might merit the forgiveness of
sins for the people; instead they are called to preach the gospel and to administer
the sacraments to the people.
罗马教会一次又一次地将耶稣献上，这是在削弱耶稣的工作。而真正的事奉应该是传讲耶稣已成就的工作。因此，路德呼吁神职人员应当重新以传道为重中之重。
The
Roman Church undermines the work of Christ when they seek to offer Christ again
and again. True ministry proclaims the finished work of Christ. Thus, Luther
and the Lutherans called the clergy back to the priority of preaching.”
后人对“信徒皆祭司”的继承和发扬
Continuing
to Reform
在路德事奉时代的一百年之后，菲利普·雅各·施本尔（Philip Jacob Spener）——一位德国虔诚派教徒，以《敬虔愿望》(Pia Desideria)一书闻名——继续着路德所开始的改革事工。他将宗教改革与犹太人从巴比伦被掳归回相提并论（请注意路德对此的重要影响），并发出呼吁，为了避免教会再次被掳，还有许多工作要做。施本尔写道：“我们……不应该满足于已经走出巴比伦这一认识，而是应该努力纠正现存的种种问题。”他意识到，为了完成这一工作，所需要的帮助远远超过按立的神职人员所能提供的。这一观点不仅具有应用性，也是对基于普遍祭司制的事工神学的一种表达。
A
little more than a century after Luther’s ministry, Philip Jacob Spener—a
German Pietist, famous for his book Pia Desideria—sought to continue the work
that Luther began at the Reformation. Likening the Reformation to the Jews
returning from Babylonian exile (note the strong influence of Luther!), he
believed there was work that remained lest they face the threat of exile again.
Spener wrote, “[W]e…ought not to be satisfied with the knowledge that we have
gone out of Babel but we ought to take pains to correct the defects which still
remain.” In order for this work to be done, he knew that there would be more
help required than the ordained clergy could offer. The matter was not merely
practical, but anchored in a theology of the ministry that gave expression to
the universal priesthood.
施本尔认为，每一位基督徒都有责任向他人尽祭司之责，特别是家里的人。他试图纠正当时所流行的一个错误观点，即只有被按立的神职人员才可以去事奉。他认为，平信徒之所以倦怠或自满于事奉，是因为对牧师职责的看法有误。他要求每一位基督徒都要尽其祭司之责！这一劝诫和保罗对腓立比人的鼓励一致，即教会的每一位成员都应该尽其所能，为着耶稣基督的身体得以完全（腓4:7-16）。因此，施本尔认为，为了继续合宜地改革教会，所有信徒都必须正确地理解和实践他们的祭司之责。只有这样，上帝的话才能藉着圣灵，带来教会的成熟。
Spener
believed that every Christian had a duty to fulfill their priestly service to
others, especially those within their home. He sought to correct a common
misconception of his day that the ordained clergyman was the only one who did
the work of ministry. He believed that any sloth or complacency in the work of
ministry amongst the laity was due to this misconception about the pastoral
office. He charged every Christian to fulfill their priestly duty! This
exhortation agreed with Paul’s encouragement to the Ephesians for every member
of the church to do their part, in order that the body of Christ might mature
(Eph. 4:7-16). Thus, Spener believed that in order for the church to continue
to be properly Reformed, the priesthood of all believers must be rightly
understood and practiced. Only then will the Word do the work of bringing
maturity by the Spirit.
我们应当如何忠于福音，尽祭司之责
Priesthood
and Christian ministry today
对于今日教会而言，每一个基督徒都当尽祭司的职责到底意味着什么？下面仅尝试列举三个应用：
What
does the priesthood of all believers mean practically for Christians today?
Without offering a comprehensive list, here are three brief consequences for
today:
1、所有属基督的人在灵里皆为平等，且这平等并不因其职分不同而被打破。如果整个身体只是一只眼睛，那到哪去听呢？“但如今神随自己的意思把肢体俱各安排在身上了。若都是一个肢体，身子在哪里呢？”（林前12:18-19）基督徒必须记得，虽然大家在事奉的时候有不同的角色和职分，但在耶稣里共享一个基业。
All
who belong to Christ are spiritual equals, but equality does not rise and fall
on function. If the whole body were an eye, where would be the sense of
hearing? “But as it is, God arranged the members in the body, each one of them,
as he chose. If all were a single member, where would the body be?” (1 Cor.
12:18-19). Christians must remember that they have one estate in Christ, even
if they have distinct roles and offices in ministry.
2、只有当肢体的每一部分都运转合宜时，教会才能真正成熟。（弗4:7-16）牧者的首要职责是讲道，但这并不意味着传道的事奉就仅局限于他们。在教会中有各种参与事奉的方式，教会的每一位成员都可以努力发挥自己的作用，特别是“用爱心说诚实话”。
The
Church will only mature when each part of the body is working properly (Eph.
4:7-16). Pastors have a priority to preach, but this does not mean that the
ministry of the Word stops with them. Every member of the church has a part to
play, especially in “speaking the truth in love” (v. 15), as well as many other
ways of serving the church.
3、每一位基督徒都要尽到自己作为中保的祭司职责。对这一点需要做特别谨慎地说明，因为基督徒之所以能扮演这样的角色，完全是因为我们的大祭司耶稣基督那完美和全备的中保之工。没有基督徒能够通过其他中保去赎罪，但每一位基督徒却都能为别人献上祷告，因为知道自己可以藉着耶稣基督的救赎之功来到父上帝的面前向他祈求。因此，对于基督徒来说，一方面要在其他基督徒面前努力活出基督，以“彼此相顾，激发爱心，勉励行善”（来10:24）；另一方面也要向这个世界，竭力“宣扬那召你们出黑暗、入奇妙光明者的美德”（彼前2:9）。
Every
Christian serves a priestly role of mediation. This point should be noted with
care, as this role is carried forward only ever because of the perfect and full
mediation of Christ our great high priest. No Christian mediates to make
atonement. But each Christian offers prayers for others because they know they
have perfect access to God the Father through Christ’s atoning work.
Furthermore, Christians represent Christ to other Christians considering “how
to stir up one another to love and good works” (Heb. 10:24), and to the world
they “proclaim the excellencies of him who called you out of darkness into his
marvelous light” (1 Pet. 2:9).
今天，我们感谢上帝给了我们像马丁•路德这样的的教会领袖，来帮助上帝的百姓逃离巴比伦——那个败坏的拜偶像之地。通过学习上帝的道，也因着上帝百姓的勇气，教会及其实践得以改革。随着重归正确的神学，正确的实践也将随之而来。我们务必要一直牢记这两者之间的关联。
Today
we can be grateful for God’s provision of leaders like Martin Luther who helped
God’s people escape from Babylon—that idolatrous land of corruption. Through
the study of God’s Word and the courage of God’s people, the church and its
practices were reformed. With the retrieval of right theology also came the
retrieval of right practice. We must be sure to not lose sight of this
connection!
若今天的教会要继续忠于福音，那么教会的事奉就必须和福音的信息相匹配。这并不意味着我们要在教会里摆脱教牧的领导。恰恰相反，我们要保护牧者的工作，要求被按立担当这一职分的牧者坚持做他们主要的工作——传讲上帝的道！与之同样迫切的是，所有基督徒都必须要被提醒，事奉的工作并不仅仅属于牧者。施本尔曾睿智地表示，神职人员无法承担所有的事！基督建立他的教会，需要每一位成员都切实担当起在肢体里所事奉岗位的职责。传道的事工必须要大大兴盛，而信徒们也必须认真遵守上帝的诫命。为了避免教会再次被掳，宗教改革的工作必须一直继续下去。
If
the churches today are to remain faithful to gospel, then the ministry must
match the message. This does not mean we should get rid of pastoral leadership
in the church. Quite the opposite, we should protect the pastoral office
demanding that those ordained to this work stay on task to do their primary
work: preach the Word! Perhaps equally pressing today, all Christians must be
reminded that the work of ministry does not belong to the pastor alone. As
Spener wisely indicated, the clergy cannot do it all! Christ builds his church
as every member takes their place of service in the body. The ministry of the
Word must abound, and the people must abide. The work of the Reformation must
continue, lest we return to captivity.
作者简介：
蔡斯·库恩（Chase R. Kuhn）博士毕业于西悉尼大学，目前在位于悉尼的摩尔神学院教授有关基督教思想和事奉的课程。他著有《唐纳德·罗宾逊和布劳顿·诺克斯的教会学（2017）》，也发表过一些神学论文。
（2017年8月31日存取），承蒙授权翻译转载，特此致谢。标题为编者另拟，正文略有编辑。——编者注