89. 反律法主義 Antinomianism
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》237頁, 更新傳道會出版
有首老歌道出了廢弛道德律主義（antmomianism）的真相，歌中這樣說：「由律法中解放，何等有福；任意犯罪，仍得寬恕。」
廢弛道德律主義按其字面意思就是「反律法主義」（anti-lawism）它否定或輕視上帝律法在信徒生活中的重要性，廢弛道德律主義可謂是另一個異端思想——律法主義的孿生兄弟。
廢弛道德律主義的特色是從不同的角度去貶低律法。有人認為，他們沒有必要再遵守上帝的道德律，因耶穌已經釋放了他們。他們說，恩典不但使我們從上帝律法的咒詛中得釋放，同時更救我們脫離了遵守道德律的義務。因此，恩典成為我們不必順服的特許執照。令人訝異的是，盡管保羅大力反對這種思想，但還是有基督徒這樣主張。保羅較任何其它新約聖經的作者更強調律法與恩典的教義，他以上帝新立的恩約為榮，但同時他又很清楚地否定廢弛道德律主義。在羅馬書三章3l節，他提到：「這樣，我們因信廢了律法麽？斷乎不是！更是堅固律法。」
當馬丁路德提出因信稱義的教義時，有人以為他主張廢弛道德律主義，但他卻很堅定地讚同雅各的立場：「信心沒有行為是死的。」他甚至和他的學生雅其科拉（JohannAgricola）在這問題上產生很大的分歧。雅其科拉不承認律法在信徒身上有任何功用，他甚至不承認律法可以引導罪人得著恩典。馬丁路德曾在《論廢弛道德律主義》（AgainisttheAntinomians，1539）一書中回應雅其科拉，而他的這位學生後來也修正了他的廢弛道德律主義，但是這問題仍然存在。日後的路德宗神學家也堅守馬丁路德對律法的觀點。他們在一五七七年，將馬丁路德所留下有關信心最後的論點納入《協和信條》（FormulaofConcord）中，他們把律法的功用分為三部分：（1）顯出罪；（2）為社會訂立一般性的道德標準；（3）為在基督裏重生的人建立生活的規範。
廢弛道德律主義的主要錯誤在於，它混淆了稱義與成聖的意義。我們惟靠信心稱義，不是因著行為，但所有信徒都需要憑著信心遵守上帝的誡命，不是為了得到上帝的喜悅，而是為了在愛中表達對基督所賜下之恩典的感激。
視舊約聖經只談律法之約，新約聖經只談恩典之約，乃是一個嚴重的錯誤。舊約聖經見證了神向祂子民奇妙恩典的作為，而新約聖經也充滿了許多明文規定的誡命。我們不是靠律法得救，但藉著遵行基督的誡命，表明出我們對基督的愛，因主說：「你們若愛我，就必遵守我的命令。」（約14：15）
我們常聽到人說：「基督教不是一個講應做什麽與不應做什麽的宗教；它不是一套規條。」這話的確含有某些真理，基督教不是一套規條，它的核心是人與基督的關系。可是基督教也不是沒有規條的，新約聖經清楚包含了「應做」與「不應做」的律例與規條，基督教絕不是一個讓人按照心中喜好而為所欲為的宗教，基督教也從來沒有給人「權利」去做錯的事。
總結：
1．廢弛道德律主義是一種異端，因它認為基督徒沒有遵行上帝律法的責任。
2．律法能顯出罪，它是社會行為規範的基礎，也是基督徒生活的準則。
3．廢弛道德律主義混淆了稱義與成聖的意義。
4．無論在舊約聖經或新約聖經中，都充滿了上帝的律法與恩典。
5．雖然遵守律法不是稱義的條件，但是稱義的人必須嚴守上帝的律法。
思考經文：
約14：15；羅3：27-31；羅6：1-2 ；約壹2：3-6；約壹5：1-3
89.
ANTINOMIANISM
There
is an old rhyme that serves as something of an antinomian theme song. It says,
“Freed from the law, O blessed condition; I can sin all I want and still have
remission.”Antinomianism literally means “anti-lawism.” It denies or downplays
the significance of God’s law in the life of the believer. It is the opposite
of its twin heresy, legalism.
Antinomians
acquire their distaste for the law in a number of ways. Some believe that they
no longer are obligated to keep the moral law of God because Jesus has freed
them from it. They insist that grace not only frees us from the curse of God’s
law but delivers us from any obligation to obey God’s law. Grace then becomes a
license for disobedience.
The
astounding thing is that people hold this view despite Paul’s vigorous teaching
against it. Paul, more than any other New Testament writer, emphasized the
differences between law and grace. He gloried in the New Covenant.
Nevertheless, he was most explicit in his condemnation of antinomianism. In
Romans 3:31 he writes, “Do we then make void the law through faith? Certainly
not! On the contrary, we establish the law.”
Martin
Luther, in expressing the doctrine of justification by faith alone, was charged
with antinomianism. Yet he affirmed with James that “faith without works is
dead.” Luther contested with his student Johann Agricola on this issue.
Agricola denied that the law had any purpose in the life of
the
believer. He even denied that the law served to prepare the sinner for grace.
Luther responded to Agricola with his work Against the Antinomians in 1539.
Agricola later recanted his antinomian teachings, but the issue remained.
Subsequent
Lutheran theologians affirmed Luther’s view of the law. In the Formula of
Concord (1577), the last of the classical Lutheran statements of faith, they outlined
three uses for the law: (1) to reveal sin; (2) to establish general decency in
the society at large; and (3) to provide a rule of life for those regenerated
through faith in Christ.
Antinomianism’s
primary error is confusing justification with sanctification. We are justified
by faith alone, apart from works. However, all believers grow in faith by
keeping God’s holy commands—not to gain God’s favor, but out of loving
gratitude for the grace already bestowed on them through the work of Christ.
It is
a serious error to assume that the Old Testament was a covenant of law and the
New Testament, a covenant of grace. The Old Testament is a monumental testimony
to God’s amazing grace toward His people. Likewise, the New Testament is
literally filled with commandments. We are not saved by the law, but we
demonstrate our love for Christ by obeying His commandments. “If you love Me,”
Jesus said, “keep My commandments” (John 14:15).
We
frequently hear the statement, “Christianity isn’t a lot of do’s and don’ts; it
is not a list of rules.” There is some truth in this deduction, inasmuch as
Christianity is far more than a mere list of rules. It is, at its center, a
personal relationship with Christ Himself. Yet Christianity is also not less
than rules. The New Testament clearly includes some do’s and don’ts.
Christianity is not a religion that sanctions the idea that everyone has the
right to do what is right in his own eyes. On the contrary, Christianity never
gives anyone the “right” to do what is wrong.
Summary
1. Antinomianism is the heresy that says Christians have no obligation to obey
the laws of God. 2. The law reveals sin, is a foundation for decency in
society, and is a guide for the Christian life. 3. Antinomianism confuses
justification and sanctification. 4. Law and grace fill both the Old and New
Testaments.
5.
Though obeying God’s law is not the meritorious cause of our justification, a
justified person is expected to strive ardently to obey the commandments of
God.
Biblical
passages for reflection:
John
14:15 Romans 3:27-31 Romans 6:1-2 1 John 2:3-6 1 John 5:1-3
