反律法 Against the Law
作者：Mark Jones 译者：Duncan Liang
没有什么神学方面的偏差，是比反律主义更难下定义的了。一些人只是简单看了这个词的词源就得出结论说，反律主义者就是反对神律法的人；其他人讲得稍微具体一点，认为反律主义者否认律法有第三种功用（律法的第三种功用，就是它是基督徒生活的指引，例如见弗6:1），是对基督徒的规范。其他人则认为，我们应当区分理论上的反律主义（就是刚才描写的）和实际上的反律主义。There are few
theological aberrations more difficult to define than antinomianism. Some
simply look at the etymology of the word and conclude that antinomians are
against (anti) God’s law (nomos). Others are a bit more specific, suggesting
that antinomians are those who deny the third use of the law (the law as a
guide for the Christian life; for example, Eph. 6:1) as normative for the
Christian believer. Still others contend that we should distinguish between
theoretical antinomianism—just described—and practical antinomianism.
实际上的反律主义会有两种形式。第一群人就是那些宣称自己是基督徒，但在生活中公开无视神的律法的人。第二群人是那些传道人，他们宣称他们肯定基督徒生活需要道德律，但他们的讲道表明他们的这种肯定名不符实，因为他们在讲道中几乎从未发出任何劝勉。Practical
antinomianism may take on two forms. The first group are those who claim to be
Christians but openly disregard God’s
law in their lives. The second group are preachers who claim that they affirm
the need for the moral law in the Christian life, but their preaching betrays
this affirmation because there are almost never any exhortations in their
sermons.
所有这些说法都有正确的成分，但虽然如此，我们最好还是把反律主义理解为一种神学现象，在十六世纪兴起，在接下来的一个世纪，特别是在清教徒时代的英格兰找到它的经典表述。There are elements
of truth to all of these claims. Nonetheless, antinomianism is best understood
as a theological phenomenon that arose in the sixteenth century and found its
classical expression in the following century, particularly in Puritan England.
反律主义的神学家看到他们认为的清教徒实践神学的极端之处，提出反对。他们具有几点共同的特征，把他们和与他们对立的改革宗神学家分别开来。在他们自己看来，他们是真正倡导白白恩典的人，他们是极力坚持宗教改革唯独因信称义这教义的英雄（通常表现为唯独传讲这教义）。他们是要“向被掳的人宣告自由”的传道人。有这种雄辩口吻，要找反律主义者的错处就总是一件难事。但是反对他们的人，那些有国际声望，完全正统的改革宗神学家，比如约翰欧文和撒母耳?罗哲夫，并不回避与他们展开争论。他们指出反律主义者的错误又多又杂，因为一种错误不可避免会导致另外一种错误。Recoiling against
the perceived excesses of Puritan practical divinity, antinomian theologians
shared a number of characteristics that distinguished them from their Reformed
counterparts. In their minds, they were the true champions of free grace. They
were the heroes who vigorously held to the Reformation doctrine of
justification by faith alone (often by preaching that doctrine alone). And they
were the preachers who were going to “proclaim liberty to the captives.” With
such rhetoric, finding fault with the antinomians was always going to be
difficult. But their opponents, perfectly orthodox Reformed theologians with
international reputations such as John Owen and Samuel Rutherford, did not shy
away from the controversy. They noted that the errors of the antinomians were
many and varied, since one error inevitably leads to another.
英格兰的反律主义者过分强调唯独因信称义的教义去到一个地步，实际上是遮蔽了他们关于成圣的教训。现在一些人持守的流行观念，就是认为成圣只不过是习惯面对自己已经得称义的艺术，这从历史的角度来看，是非常反律主义的观点。并且大部分的反律主义者都持守一种观点，认为神在信徒身上看不到有罪，这意味着信徒的罪不能给他们带来伤害。结果就是，我们是犯罪还是顺服，都对我们与神的关系都没有实质影响（但请见约14:21,23）。按照这种假定，神不能对祂的儿女感到有任何程度的喜悦或不喜悦（然而请看撒下11:27）。神的惩治对于反律主义思维来说是全然陌生的（然而请见来12:3-11）。The English antinomians gave
an excessive priority to the doctrine of justification by faith alone, to the
point that it effectively eclipsed their doctrine of sanctification. The
current idea held by some that sanctification is merely the art of getting used
to one’s justification is very much antinomian, historically considered.
Moreover, most antinomians held to a view that God sees no sin in the believer,
which means believers’ sins can do them no harm. Consequently, our sin or obedience
has no real effect on our relationship with God (see, however, John 14:21, 23).
On this supposition, God cannot be more or less pleased or displeased with his
children (see, however, 2 Sam. 11:27). Divine chastisement is totally foreign
to antinomian thinking (see, however, Heb. 12:3–11).
反律主义的神学家在解释圣经时，总是要坚持他们的总体原则。论到腓立比书1:10 ——“使你们能喜爱那美好的事，作诚实无过的人，直到基督的日子”——他们相信这在称义时已经实现。然后按照上下文，这节经文清楚指的是成圣。今天有很多人用类似的方式理解基督在马太福音5章20节说的话（“我告诉你们，你们的义若不胜于文士和法利赛人的义，断不能进天国”），但基督在这里并不是讲他自己归算给人的义。毕竟法利赛人实际上并不遵守神的律法，他们而是离弃了神的诫命，“拘守人的遗传。”（可7：8）罗马书8章4节描写的人胜于文士和法利赛人的义（太 5:6；见诗106：3），因为他们的顺服是靠圣灵做成（罗8:13），是更广泛得多。Antinomian theologians also
interpreted the Scriptures in ways that had to stay faithful to their overall
principles. Regarding Philippians 1:10—“so that you may approve what is excellent, and so be pure and blameless
for the day of Christ”—they believed it to be accomplished in justification.
However, in its context, this verse clearly refers to sanctification. Today,
many understand Christ’s words in Matthew 5:20 (“unless your righteousness
exceeds that of the scribes and Pharisees”) in a similar way. Yet, Christ is
not here speaking of His own imputed righteousness. After all, the Pharisees
did not actually keep God’s law; rather, they left the commandments and held “to
the tradition of men” (Mark 7:8). Those described in Romans 8:4 surpass the
righteousness of the scribes and Pharisees (Matt. 5:6; see Ps. 106:3) because
their obedience is Spirit-wrought (Rom. 8:13) and far more extensive.
一种活泼的与基督联合的教义，为反律主义提供了最好的纠正。称义和成圣都是给所有基督徒的福气（林前1:30），把一样福气与另外一样切割开来，按照加尔文的说法，就是把基督切割开来。得称义的基督徒，因着与基督联合的缘故，必然也得成圣。但是这些加给基督徒的福益，绝不可遮盖了基督祂自己。基督祂自己，是给祂百姓更大的礼物，超过祂带给人的益处。与基督联合，这帮助信徒记住这个重要的事实。我们不仅仅是从基督那里领受了，更重要的是，我们属于祂，我们的身份是“在祂里面”。这样，我们对基督徒人生的理解，就强有力对应了基督祂自己信心的生活，祂对父的顺服。A robust doctrine
of union with Christ provides the best antidote to antinomianism. Both
justification and sanctification are blessings given to all Christians (1 Cor.
1:30). To sever one blessing from the other is, to use John Calvin’s words, to sever Christ. The Christian who is
justified must necessarily be sanctified because of union with Christ. But
these applied benefits must never eclipse the person of Christ. Christ’s person
is a greater gift to His people than His benefits. Union with Christ helps
believers to keep this salient fact in mind. We do not merely receive from
Christ, but, more importantly, we belong to Him. Our identity is “in Him,” so
much so that our understanding of the Christian life has strong corollaries
with Christ’s own life of faith and obedience to the Father.
基督在约翰福音十五章向门徒强调了他们与祂联合的实在。在同一处上下文中（第10节），祂告诉他们，如果他们遵守祂的命令，他们就常在祂的爱里。但祂也相当引人注目地宣告，祂常在祂父的爱里，因为祂遵守了他父的命令。基督用这样的说法表明，祂渴望祂的喜乐存在祂门徒心里，叫他们的喜乐可以满足（11节）。因为反律主义者并不把律法看作是成圣的真正工具，在他们看来，传讲律法只能定信徒的罪。然而，虽然遵守律法的能力并不是从我们而来，神却使用律法作为使教会成圣的手段。In John 15, Christ
brings home to his disciples the reality of their union with Him. In that same
context (v. 10) He informs them that if they keep his commandments, they will
abide in His love. But He also, rather remarkably, claims that He remained in
his Father’s love because He kept his Father’s commandments. In speaking this
way, Christ desires that His joy should be in His disciples so that their joy
may be full (v. 11). Because the antinomians did not view the law as a true
instrument of sanctification, to them the preaching of the law could only
condemn believers. However, while the power to obey the law does not come from
us, God nevertheless uses the law as a means for sanctifying the church.
就这样，对付反律主义的解决之道，必须总要在给人作供应、下命令和作应许的基督祂自己里面寻找。毕竟，就在应许供应他们圣灵之前，基督说了这句话：“你们若爱我，就必遵守我的命令。”（约14:15）Thus, the solution to antinomianism must always
be found in the person of Christ who provides, commands, and promises. After
all, He is the one who said, “If you love me you
will keep my commandments” (John 14:15), just before promising to provide them
with the Holy Spirit.?
