79. 聖禮 The Sacraments
作者: 史鮑爾 (R.C. Sproul)
譯者: 姚錦榮
摘自《神學入門》《Essential Truths of the
Christian Faith》211頁, 更新傳道會出版
聖禮（sacrament）一詞在歷史上向來是用以指神聖的事物，它所源自的拉丁文sacramentum一字，曾用來翻譯新約聖經中的奧秘一詞。從廣義上說，所有宗教的禮儀都可稱作聖禮，不過，現在此詞有了較嚴格而狹窄的定義。聖禮即是人可見的標記，上帝用一個外在儀式賜下恩典的應許；這些外在的標記印證並保證了上帝恩約的應許。聖禮包含几種可見的元素，例如：水、餅或酒;一些上帝指定與這些標記有關的活動；以及信徒所得到的救贖福分。
羅馬天主教會設立了七種特別含意的聖禮，那就是洗禮、堅信禮 、聖餐（主的晚餐）、懺悔禮、婚禮、按立禮和臨終抹油禮，而傳統的基督教只有兩種聖禮，那就是洗禮和主的晚餐。雖然基督教也接受其他一些聖禮，如視婚禮為特別的禮儀，但並不視它為聖禮。聖禮有以下幾點的限制：1. 是基督直接設立的；2.禮儀的本質是很重要的；3.有永久的意義；4.對用信心領受的信徒，有表明、教導和印證的作用。
聖禮是傳達上帝諸般應許的真實可見的恩惠方式。聖禮的能力不在聖禮本身，而在于上帝；聖禮是上帝的標記。聖禮的能力也不在乎執行聖禮者本身的信心和人格，而在於上帝的信實。
聖禮是一種非語言的溝通方式，不能不提到上帝的話而單獨進行。聖禮印證了上帝的話，因此執行聖禮應該與宣講上帝的話同時進行。
救恩不是籍著聖禮而來的，救恩是因人對基督的信心而蒙上帝賜的。凡是有信心的人，就不會忽視或忽略聖禮。它是我們敬拜上帝的一個重要部分，也是基督徒生命得滋潤的方式。
聖禮雖涉及外在的形式，但它們絕不是空洞的形式或禮議-----雖然有可能流于形式化，但我們仍不應否定聖禮。不錯聖禮是儀式，但它是上帝所設立的儀式，因此我們應該歡樂而莊嚴地參與聖禮。
總結
1.聖禮是上帝給信徒恩惠應許的一個可見標記。
2.羅馬天主教會共有七個聖禮，但是大部分的基督教會只有兩種聖禮：洗禮及主的晚餐。
3.聖禮不會自動地傳遞它們所象徵的福氣，聖禮的內容必須憑著信心去領受。
4.聖禮不是空洞的儀式，而是基督設立的。
5.聖禮應該與宣講基督的話語一起進行。
思考經文： 太28 ：19-20； 徒2 ：40-47；羅6 : 1-4；林前11:23-34 ；加3 ：26-29
79.
THE SACRAMENTS
The
word sacrament historically was used for something sacred. The Latin term
sacramentum was used to translate the New Testament word for mystery. In a
broad sense all religious rites and ceremonies were called sacraments. In time,
the term sacrament took on a more precise and narrow meaning. A sacrament
became defined as a visible sign by which God offers His promise of grace in an
outward form. Outward signs seal and confirm the covenant promises of God. The
sacraments consist of some visible element such as water, bread, or wine; a
definite activity ordained by God in association with the sign; and a redeeming
benefit given to the believer.
The
Roman Catholic church set the number of sacraments (in the special sense) at
seven. They are Baptism, Confirmation, Holy Communion (the Lord’s Supper),
Penance, Matrimony, Holy Orders, and Extreme Unction. Historic Protestantism
limited the sacraments to two: Baptism and the Lord’s Supper. Though
Protestants recognize other rites such as marriage as special ordinances, they
are not recognized as attaining the level of sacraments. Sacraments are limited
to: (1) those ordinances directly instituted by Christ, (2) ordinances that are
by their very nature significant, (3) ordinances designed to be perpetual, and
(4) ordinances designed to signify, instruct, and seal the believers who
receive them in faith.
The
sacraments are real means of grace that convey the promises of God. Their power
does not reside in the elements themselves, but in God, whose signs they are.
Nor does their power depend upon the character or the faith of those who
administer them, but on the integrity of God.
The
sacraments are nonverbal forms of communication. They were never intended to
stand alone without reference to the Word of God. Sacraments confirm the Word
of God so that the administering of the sacraments and the preaching of the Word
go together.
Salvation
is not through the sacraments. Salvation is by faith in Christ. Yet where faith
is present the sacraments are not ignored or neglected. They are a vital part
of the worship of God and the nurture of the Christian life.
Though
sacraments involve the use of outward forms, they are not to be despised as
empty formalism or ritualism. Though they can be corrupted
into
empty rituals, they are not to be rejected. They are indeed rituals, but they
are God-ordained rituals and therefore to be joyfully and solemnly partaken of.
Summary
1. A sacrament is a visible sign of God’s
promise of grace to believers.
2.
The Roman Catholic church includes seven sacraments while most of Protestantism
has two: Baptism and the Lord’s Supper.
3.
Sacraments do not automatically convey the things they signify. The content of
the sacraments is received by faith.
4.
Sacraments are not empty rituals, but are ordained by Christ.
5.
Sacraments are to be connected with the preaching of the Word.
Biblical
passages for reflection:
Matthew 28:19-20 Acts 2:40-47 Romans 6:1-4 1
Corinthians 11:23-34 Galatians 3:26-29