感謝讚美上帝護理的大能与豐盛的供應。 本網誌內的所有資源純屬學習交流之用。

2017-01-13

真正的成功True Success

作者: Burk Parsons 譯者: Maria Marta

好極了。幹得不錯。棒極了。作為孩子,我們都喜歡聽到父母、祖父母、老師,和教練的鼓勵說話。當我做好一件工作,我都极想念父親稱讚的微笑和母親深情的擁抱。說實話,雖然我們已是成人,但仍然希望聽到別人說我們做得很好。當我們取得成功之時,我們都喜歡受到鼓勵。

上帝賜給我們要成功的天生欲望。我們希望成為成功的男人、女人、父母、祖父母、雇員、學生和基督徒。我們希望成功,不僅僅因為成功的感覺良好,更因為我們知道成功是件好事。為了我們自己的安全保障,我們希望成功,成功了就能為自己和家庭提供保障。我們希望我們的生活發揮影響力,我們希望我們的工作起到重要的作用。我們希望受讚賞、受尊重和被愛護。我們不希望盡了全力卻換來失敗,我們不希望在一切錯誤的事情上取得成功。我們希望做正確的事情,為了我們的生活,要區別真正重要的事情。

一些人說,成功的欲望在本質上是邪惡的。另一些人則相信地上的成功是至關重要的。這兩種觀點都是錯誤的。上帝賜給我們成功的渴望,透過追求聖經所定義的成功,我們歸榮耀給我們的造物主。然而,聖經所定義的成功看起來並非總像世上的成功。上帝吩咐我們要忠心,因為忠心就是真正的成功。忠心總是指上帝眼中的豐碩果子和成功。忠心決非指人眼中的成功。當我們為著上帝的榮耀,每日依靠聖靈,使我們的道路順利,一路亨通之時,上帝吩咐我們要忠心(書一8;詩一一八25)。當我們等候耶穌基督-------我們真正的盼望和最終的成功------再回來之時,願我們能盡心竭力,永遠忠心,以便我們能聽到我們的主說:「又良善又忠心的僕人哪,你作得好!」(太廿五23a)。

本文原刊於Tabletalk雜誌2017年一月號 


True Success
by Burk Parsons

Well done. Great job. Good work. As children, we loved to hear words of encouragement from our fathers, mothers, grandparents, teachers, and coaches. I fondly remember my father’s approving smile and my mother’s loving embrace when I did a good job. Truth be told, as adults we still want to be told we’ve done well. We love to be encouraged when we’ve been successful.

God has given us an inherent desire to be successful. We want to be successful men, women, parents, grandparents, employees, students, and Christians. We want to succeed not only because it feels good to succeed, but because we know it is good to succeed. We want to succeed for our own security and so we can provide for ourselves and our families. We want our lives to matter, and we want our work to matter. We want to be appreciated, respected, and loved. We do not want to do our best and fail, and we do not want to succeed at all the wrong things. We want to do the right things and for our lives to make a difference where it really counts.

Some say the desire for success is inherently evil. Others believe earthly success is all that matters. Both are wrong. God gave us the desire for success, and by striving for biblically defined success, we bring glory to our Creator. However, biblically defined success doesn’t always look like success to the world. God calls us to be faithful, for that is true success. Faithfulness always means fruitfulness and success in the eyes of God. It does not always mean success in the eyes of men. God calls us to be faithful as we daily depend upon the Holy Spirit to make our way prosperous and to have good success for His glory, not our own (Josh. 1:8; Ps. 118:25). And as we await the return of Jesus Christ, who is our only hope for true and ultimate success, may we strive to be always faithful so that we would hear our Savior say, “Well done, good and faithful servant” (Matt. 25:23a).




為什麽你有可能不需要安靜的時間呢?Why You Probably Don’t Need aQuiet Time

作者: Donald Whitney 譯者: Maria Marta

你一直相信,你應該擁有福音派人士所通稱的「安靜時間」,「安靜時間」有時也被稱為「每日靈修」,一般包括讀聖經和禱告兩部分。此外,就時間安排、持續時間、地點,和內容等方面來說,靈修活動可以是高度個人化的。一些人在讀聖經之余加上默想聖經,另一些人會把某些日記形式列為靈修的一部分,還有一些人會加添另一本書的簡短靈修閱讀。一般來說,每日靈修的目標是餵養靈魂和與上帝溝通。

但最近,你對靈修習慣感到怠倦。由於爭紮,私底下你對靈修計劃做了一些屬靈成本/效益的分析。

別緊張。為什麽要強調爭紮呢?誰希望自己的屬靈生活是一場爭戰?請讓我幫你分析一下,為什麽你有可能不需要安靜時間。

首先,你忙碌不休。事實上,你從未這樣忙過。上帝賦予你許多責任,你竭力盡忠職守。如果你每天花時間讀經和祈禱,你會失去寶貴的時間,而你可以將這些時間投入到其他上帝賦予的重要的任務之中。

第二,你不能同時出現在兩個地方。有這麽多的需求要去滿足,有這麽多的人要去幫助,與上帝獨處不是有點自私,不是可以將浪費的時間用於服事別人?這是事實,甚至連耶穌也經常從那些尋求祂的,祂正在教導和服事的人中退出來,為的是在禱告中堅固祂的靈魂。但這是否意味著,在這方面祂是我們的榜樣?

第三,你的屬靈生命已經邁向成熟。想想你一生中讀過的所有基督教書籍和部落格。這些書籍和部落格不是大量引用聖經嗎?想想你聽過多少講道和聖經課程。到現在為止,你還沒有達到你在每日靈修中只重複你已經知道的材料的這種屬靈的水平?你認為上帝期望你晝夜默想祂的說話嗎?

第四,你不希望成為一個模仿者。僅僅因為過去基督教的偉大英雄委身禱告與默想聖經,並不意味著你也應該去做。畢竟,你有學習資源幫助你,而他們從未有過這類的資源。況且你有智能手機和互聯網。

第五,你不想變成為法律主義者。認為你的靈魂需要上帝的話語餵養,和尋求每天與上帝交流,幾乎等於說你的身體每天都要有食物供應。誰希望陷入每天填飽自己的身體這樣的法律主義的陷阱?當談到上帝的事情時,默想是多麽的重要,不是嗎?正如傳道書七章16節的警告:「不要過分公義」。

對不一致的靈修生活仍然感覺懊悔?別擔心,當生活節奏放慢,總有一天你會重新開始。

相信嗎?好吧,在你完全放棄你每日靈修的時間之前,你也許會考慮以下這些事情。

首先,確定與上帝相處的時間為優先時間是恩典的標志。在這裏和很難與愛德華茲爭論:

「真基督徒........有時也喜愛遠離眾人,在私下獨自與上帝談話........真信仰使人喜歡在僻靜的地方獨處,花時間進行聖潔的默想和禱告........真恩典的本質,即無論恩典使人多麽喜愛參與基督徒群體,但恩典也會特別使人喜愛獨自與上帝私密地交通。」「1

其次,耶穌的確是個人敬虔的典範。是的,如果你放棄你的靈修生活,你可以服事更多的人。但同樣也可以說,你把這些時間用於吃飯和睡覺。你放棄靈修生活去滿足人們的需求嗎?補充你的靈魂或身體的時間被服事人取代,長期這樣下去,既不明智也不結果子。耶穌能滿足幾乎每一個呈現在祂面前的需求。但有時祂也會離開有需要的人群,禱告。在一切良善的事上,耶穌是我們的榜樣,包括與父親相處的優先權。

第三、使徒保羅希望自己靈魂浸透於聖經之中,甚至直到死為止。在他寫的最後一封激勵信中,保羅懇求提摩太:「你來的時候, 要帶……那些書卷,特別是那些羊皮卷。」(提後四13)。這些著作幾乎肯定包括舊約的副本。基督徒的靈命若要象使徒保羅那樣成熟,就需要定期攝入聖經,直到死為止,我們敢認為,我們已經「長大」,不再需要它嗎?

第四、我們被吩咐要模仿屬靈英雄。在希伯來書十三章7節,上帝命令我們要記念,觀察,並效法過去的基督教領袖。我們被告知:「要記念那些領導過你們,把 神的道傳給你們的人;你們要觀察他們一生的成果,要效法他們的信心」。基督教歷史上的屬靈偉人的共識,證明了信徒的靈修生活不可缺少,不應被忘記,也不應遺忘他們的榜樣。

第五、靈修習慣的正確動機從來都不是為了墨守律法。如果你的動機正確,無論是對上帝的話語的嚴格遵從,還是對聖潔的熱切追求,都不是律法主義。律法主義不是以個人靈修的連貫性,而是以個人這樣做的內心原由作標準來衡量。

最後,你可能從來都不那麽忙。如果你現在不能花時間,透過聖經與上帝相處和祈禱,那麽當------如果------生活節奏慢下來,你是不太可能會與上帝相處和祈禱的。

你的生命的確需要重大改變。但是想想:少花時間與上帝相處怎麽可能是答案呢?

註「1: 摘錄自《屬靈情感》Religious Affections, p.341-342, 約拿單.愛德華茲(Jonathan Edwards)著/彭彥華、楊基譯/台北改革宗出版社 , 2016

Dr. Donald S. Whitney is professor of biblical spirituality and associate dean at The Southern Baptist Theological Seminary in Louisville, Ky., and founder and president of the Center for Biblical Spirituality.

本文原刊於Tabletalk雜誌2017年一月號


Why You Probably Don’t Need a Quiet Time
by Donald Whitney

You’ve always believed you should have what evangelicals commonly call a “quiet time.” Sometimes called “daily devotions,” a quiet time typically consists of Bible reading and prayer. Beyond these, the event can be highly individualized in terms of timing, duration, location, and content. Many add meditation on Scripture to their reading of it. Others will include some form of journaling. Some will append a brief devotional reading from another book. Generally, the goal is to feed the soul and commune with God.

Lately, however, your devotional habits have languished. In light of the struggle, privately you’ve been doing a little spiritual cost/benefit analysis about the whole enterprise.

Relax. Why stress about it? Who wants their spiritual life to be a struggle? Let me help you see why you probably don’t need a quiet time anyway.

For starters, you’re incredibly busy. In fact, you’ve never been busier. God has given you many responsibilities, and you try to be faithful with them. If you take time for Bible intake and prayer every day, you’ll lose valuable time you could devote to other important God-given tasks.

Second, you can’t be in two places at once. With so many needs to meet and people to help, isn’t it a bit selfish to get alone with God and sacrifice time you could use in ministering to others? True, even Jesus frequently withdrew from teaching and ministering to the crowds who sought Him in order to strengthen His soul in prayer. But does that mean He’s an example to us in this?

Third, you’re already spiritually mature. Think of all the Christian books and blogs you’ve read in your life. Didn’t they draw a lot from Scripture? Think of how many sermons and Bible lessons you’ve heard. By now, haven’t you reached a level of spiritual maturity where daily devotions simply repeat material you already know? Do you think God expects you to meditate on His Word day and night?

Fourth, you don’t want to be a copycat. Just because the great Christian heroes of the past had a regular commitment to prayer and meditation on Scripture doesn’t mean you should. After all, you’re helped by resources they never had. You have a smartphone and the Internet.

Fifth, you don’t want to become legalistic. To think that your soul needs to feed on God’s Word and seek communion with Him every day would almost be tantamount to saying that your body should have food virtually every day. And who would want to fall into the legalistic trap of feeding one’s body daily? Moderation is so important when it comes to the things of God, isn’t it? As Ecclesiastes 7:16 warns, “Do not be overly righteous.”

Still feeling remorse about an inconsistent devotional life? Don’t worry; you can always start again someday when life slows down.

Convinced? Well, before you completely forsake your daily devotional time, you might consider a few things.

First, making a priority of time with God is a mark of grace. It’s hard to argue with Jonathan Edwards here:

A true Christian. . . delights at times to retire from all mankind, to converse with God in solitary places. . . . True religion disposes persons to be much alone in solitary places, for holy meditation and prayer. . . . It is the nature of true grace, that however it loves Christian society in its place, yet it in a peculiar manner delights in retirement, and secret converse with God.
Next, Jesus is indeed the great example of personal piety. Yes, you could serve others more if you abandoned your devotional life. But the same could be said for the time you spend eating and sleeping. Would you discard them to meet people’s needs? While there are times to minister to others instead of replenishing your soul or body, as a long-term practice this is neither wise nor fruitful. Jesus could have met literally every need presented to Him. But even He sometimes walked away from needy crowds to pray. Jesus is our example of all things good, including the priority of meeting with the Father.

Third, even until death, the Apostle Paul wanted to saturate his soul in Scripture. In the last inspired letter he wrote, Paul pleaded with Timothy, “When you come, bring . . . the books, and above all the parchments” (2 Tim. 4:13). These writings almost certainly included a copy of the Old Testament. If a Christian as spiritually mature as the Apostle Paul required the regular intake of Scripture until death, dare we ever think we’ve “outgrown” the need for it?

Fourth, we are called to imitate spiritual heroes. In Hebrews 13:7, God commands us to remember, consider, and imitate Christian leaders of the past. We’re told, “Remember your leaders, those who spoke the word of God. Consider the outcome of their way of life, and imitate their faith.” The consensus of the spiritual giants of Christian history that testifies to the indispensability of a believer’s devotional life should not be forgotten nor their example forsaken.

Fifth, rightly motivated devotional habits are never legalistic. Neither the strictest obedience to the Word of God nor the most zealous pursuit of holiness is ever legalistic if one’s motives are right. The measurement of legalism is not the consistency of one’s devotional practices but the heart’s reason for doing them.

Finally, you’ll likely never be less busy. If you can’t make time to meet God through the Bible and prayer now, it’s very unlikely you will when—if—life does slow down.


Significant changes in your life may indeed be needed. But think: How can less time with God be the answer?

新年立志的4項基督教原則  4Christian Principles for Making New Year’s Resolutions

作者: Burk Parsons  譯者: Maria Marta

 每一年新年我們似乎都會卷入一場善意的「立志」旋風當中。隨著熱情的蓄意爆發,那些與我們最親近的人開始參加特別的,有時甚至讓街坊孩子們看來很困惑的公開活動。我們發現自己見證一些不可思議的法令,和似乎忸怩的新年宣言,之後我們鼓起勇氣註視這些志願-----迫切的計劃、不可能的節食、不可逾越的紀律堡壘------帶來的徹底改變。

 持懷疑態度的觀察者可能問:「所有這些熱情真是必要的嗎?」此外,冷嘲的讀者亦可能問:「立志是否恰當?」難道我們不應在任何時候,任何季節尋求過一種明智、順服、合乎聖經的生活嗎?

有些人甚至表明立志本身並不合乎聖經,非依據這一事實:上帝的聖言本身為我們提供完備、權威的,上帝對祂的子民的要求的匯編。他們認為,制作我們自己的志願清單,不過畫蛇添足罷了。

 提到立志整個過程,這些是我一直在仔細考量的問題,我有一種直覺,我的許多同事------精通聖經的懷疑論者也在思考這樣的問題。儘管如此,上帝的聖言不但容許我們立志,也給予我們充分的理由這樣做。似乎有多段經文為我們提供立志的理由,和屬上帝的人的立志榜樣,他們為特別的理由,以特別的方式立志為上帝而活(但一8;太一19;徒十九21;林前十1432;西三1217;帖後一11)。因此,針對我們的具體情況與呼召,在考量我們如何在所作的一切事上榮耀上帝時,我們應有智慧下決心立定特別的志願,幫助我們走成聖的道路。我們這樣做是依靠聖靈的能力,和依賴這一保障:我們被父上帝稱為義,乃因聖子完美的義。

 十九歲的愛德華茲深知自己的軟弱,意識到他自己的罪的毀滅性性質,因此他下決心立定並努力實現這一志願:要過榮耀上帝的生活。當愛德華茲在《立志》(共七十條)前言中說下面這些話時,他幫助我們所有人鋪設道路。

「認識到沒有上帝的扶助,凡事都不能作,所以我謙卑地懇求上帝施恩,只要為著基督的緣故,以下所立凡與祂的旨意相符的志願,我都能保守貫澈。」

愛德華茲這幾句簡單的開場白,不僅向我們展示歷史偉人之一的心靈,也讓我們了解一個由全能上帝掌管,心存謙卑的年輕人的輝煌洞見。因此,當我們在教會、家庭、內心尋求榮耀上帝,並永遠享受祂時,我們應該好好思考愛德華茲立志的開場白。

明智立志

愛德華茲以「認識到」開始他的序言,我們必須明智、理性地立志。假若我們倉促為自己定下志願,是出於我們完美無罪的偉大憧憬,那麼我們不僅可能實現不了我們的志願,更可能不太願意再為渴望獲得類似的目標制定進一步的志願。我們切要經過真誠的禱告,和對上帝的話語的深入研讀來立志。我們的志向必須與上帝的話語相符;因此,我們立定的志願必須容許我們完成所有在我們生命中的特別呼召。我們務要考慮我們的志向帶來的各方面影響,並謹慎與其他人制定計劃,盡管這意味著隨著時間的推移逐步執行新的志願。

依靠上帝立志

愛德華茲承認,「沒有上帝的扶助,凡事都不能作」。我們務要明智掌握這項簡單真理:必須依靠上帝來立定每一個志向。雖然每一個基督徒都會回應說:「這是當然的,我們必須在所有事上依靠上帝」,但大多數基督徒不過是推銷貨物「單」而已。他們認為,一旦他們依靠上帝,他們就會立刻擁有力量。他們模仿世界的咒語:「沒能置我於死地的事,只會讓我變得更堅強」,這個原則總的說來是真實的,但這種思想可能培養出以獨立為榮的態度。我們務要明白,藉著加添我力量的基督, 我凡事都能作,意味著我們必須不斷依靠祂的力量,來做所有的事和保守貫澈我們的志願(弗三16;西一11)。事實是,因著上帝不變的恩典,沒能置我於死地的事,讓我們變得更軟弱,好叫我們在軟弱中,不斷依靠我們主的力量(林後十二710)。

謙卑立志

「我謙卑懇求上帝施恩,使我能保守貫澈這些志願」。為上帝的榮耀立志,來到上帝的面前,我們切勿昂首挺胸,趾高氣昂,好象上帝現在必須愛我們,賜我們更多的福份,因為我們立志要更加緊緊跟隨祂。事實上,在祂的護理中,上帝可能選擇容許更多的試煉進入我們的生活;在對我們不變的父愛中,祂也可能決定更嚴厲地管教我們,好叫我們更痛恨我們的罪,更以祂為樂。當我們不僅尋求上帝的福分,更尋求賜福的那一位時,我們應當依靠上帝的恩典,謙卑地靠近上帝。

為基督的緣故立志

「為著基督的緣故,所立凡與祂的旨意相符的志願」。在上帝面前態度傲慢,我們不能立志做任何事,立志的整個過程不只是設定目標,好叫我們過上更幸福的生活。我們蒙上帝呼召,要按著祂的旨意生活,並非為了我們自己,乃為基督的緣故,所有屬於上帝的榮耀,不是我們自己的,不要歸給我們(詩一一五1)。


本文原刊于Tabletalk雜誌。 


4 Christian Principles For Making New Year’s Resolutions
FROM Burk Parsons

It seems that every new year, we are caught up in a whirlwind of well-intentioned resolutions. With premeditated bursts of enthusiasm, those closest to us begin to take part in peculiar, and sometimes public activities that even cause neighborhood children to look puzzled. We find ourselves bearing witness to surprising edicts and seemingly self-conscious new year’s manifestos whereupon we are summoned to behold what sweeping changes may come—resolutions for impending dispositions, impossible diets, and impenetrable fortresses of discipline.

The skeptical observer may inquire: “Is all this fervor really necessary?” Moreover, the cynical reader may ask: “Is it even appropriate to make resolutions? After all, shouldn’t we at all times and all seasons seek to live wisely, obediently, and biblically?”

Some may even go so far as to argue that resolutions themselves are not biblical based on the fact that the Word of God itself provides us with a complete and authoritative compilation of God’s resolutions for His people. To manufacture our own list of resolutions, they would argue, is superfluous at best.

These are the sorts of questions I have always considered when it comes to this whole business of making resolutions, and I have a hunch that many of my fellow biblically-informed skeptics also ponder such questions. Nevertheless, the Word of God gives us not only permission to make resolutions, it gives us good reasons for doing so. Various biblical passages seem to provide us with reasons for resolutions and examples of men of God who resolved to live for Him in a particular manner for a particular reason (Dan. 1:8; Matt. 1:19; Acts 19:21; 1 Cor. 10:14–32; Col. 3:12–17; 2 Thess. 1:11). As such, in considering how to glorify God in all that we do in our particular circumstances and callings, we would be wise to resolve to make particular resolutions to assist us in our sanctification. This we do by the power of the Holy Spirit, resting assured that we have been declared righteous by the Father because of the completed righteousness of the Son.

The nineteen-year-old Jonathan Edwards knew his weaknesses and was aware of the destructive nature of his sin, so he resolved to make and keep certain resolutions in his effort to live for God’s glory. He helped pave the way for us all as he prefaced his seventy resolutions with these words:

Being sensible that I am unable to do anything without God’s help, I do humbly entreat him by his grace to enable me to keep these resolutions, so far as they are agreeable to his will, for Christ’s sake.
These simple, introductory words of Edwards not only provide us with a glimpse into the mind of one of history’s greatest minds, they provide us with a glorious insight into the heart of a young man whose heart had been humbled and mastered by the Lord God Almighty. We would therefore do well to consider Edwards’ prefatory remarks as we seek to glorify God and enjoy Him forever in our churches, our homes, and our hearts.

Resolving Sensibly

“Being sensible,” Edwards begins his preface—we must be sensible, reasonable, in making resolutions. If we set ourselves about the business of hastily making resolutions as the result of our grand illusions of sinless perfection, it is likely that we will not merely fail in our attempt to keep such resolutions, we will likely be less inclined to make any further resolutions for similar desired ends. We must go about making resolutions with genuine prayer and thorough study of God’s Word. Our resolutions must be in accord with the Word of God; therefore, any resolution we make must necessarily allow us to fulfill all our particular callings in life. We must consider all the implications of our resolutions and be careful to make resolutions with others in mind, even if it means implementing new resolutions incrementally over time.

Resolving Dependently

“I am unable to do anything without God’s help,” Edwards admits. We must be sensible in grasping the simple truth that every resolution must be made in dependence on God. And while every Christian would respond by saying, “Well, of course we must depend on God for all things,” most Christians have been sold the world’s bill of goods. They think that once they become dependent on God, then they will have immediate strength. They mimic the world’s mantra: “Whatever doesn’t kill me will make me stronger.” While the principle is generally true, such thinking can foster an attitude of proud independence. We must understand that in being able to do all things through Christ who strengthens us means that we must depend on His strength continuously in order to do all things and to keep all our resolutions (Eph. 3:16; Col. 1:11). In truth, whatever doesn’t kill us, by God’s conforming grace, makes us weak so that in our weakness we will rely continuously on the strength of our Lord (2 Cor. 12:7–10).

Resolving Humbly

“I do humbly entreat him by his grace to enable me to keep these resolutions.” In making resolutions for the glory of God and before the face of God, we must not come into His presence pounding our chests in triumphal arrogance as if God must now love and bless us more because we have made certain resolutions to follow Him more. In reality, the Lord in His providence may choose to allow even more trials to enter our lives; in His unchanging fatherly love for us, He may decide to discipline us even more in order that we might more so detest our sin and delight in Him. We should approach Him in humble reliance on His grace as we seek not merely the blessings but the one who blesses.

Resolving For Christ’s Sake

“So far as they are agreeable to his will for Christ’s sake.” We cannot resolve to do anything with a presumptuous attitude before God. The whole matter of making resolutions is not just goal setting so that we might have happier lives. We are called by God to live according to His will, not our own—for Christ’s sake, not our own—for it is not unto us but unto Him that all glory belongs (Ps. 115:1).

This post is adapted from an article originally published in Tabletalk magazine.



避免神學上的無政府狀態Avoiding Theological Anarchy

作者:R.C. Sproul 譯者:王一

拉丁文credo 一詞意為「我信」,正是在使徒信經中頭一個詞。貫穿整個教會歷史,教會必須采納並擁護一些信經和信條來陳述闡明基督教的信仰,將正確的教導分別出來,脫離錯謬。這些信條不同於聖經,一般我們稱聖經是norma normans(意為「規範一切的規範」),而信條是norma normata(意為「被規範的規範」)。

在歷史上,基督教的信經和信條包含從簡要到詳盡的各種信仰陳述。「耶穌是主」(Jesus is Lord)是我們在新約聖經可以中找到的最早的基督教信條。新約裏說,若不是聖靈感動,沒有人能口稱耶穌為主。我們該如何理解這句話呢?一方面,聖經告訴我們,人們可能用嘴唇親近上帝,心卻遠離祂。這就是說,人們的確可能假裝去背誦這個信條,並裝模作樣地做出信仰宣告卻不真正相信。既然這樣,為什麽新約聖經又說,若不是聖靈感動,沒人能做出這宣告呢?答案之一就是在古羅馬帝國當時的背景下,做出這樣的信仰宣告需要付出極大的代價。

作为罗马公民,为了表明对帝国,特别是对皇帝的忠诚,他们必须做出公开的效忠宣誓,“Kaisar Kurios”,即「凯撒是主」的意思。在第一世纪时,基督徒可以俯身顺服民事治安官,甚至可以顺服凯撒各样的迫害手段,但是当面对公开宣告凯撒是主的命令时,基督徒们凭着良心无法服从。取而代之,他们用「耶稣是主」来宣告自己的信仰。如此一来就挑起了罗马政权的愤怒,而基督徒们常常要为此付上生命的代价。这样,人们往往不愿意在公开场合作出这样的宣告,除非圣灵的确感动他们。这个简单的信条,「耶稣是主」,或者较完整的陈述,例如使徒信经(Apostles Creed),为我们提供了一份基本而必要的概述。信条总结了新约圣经所教导的内容。

信條當中的信仰內容總結也幫助教會抵擋第四世紀時出現的異端。隨著尼西亞信經(Nicene Creed)的確認,教會清晰明確地申明了對基督神性(deity of Christ)和三位一體(Trinity)教義的信念。這些信念被視為基督教信仰的核心真理。它們如此重要,甚至若否認這些真理,任何對基督教信仰的聲明都是虛假的。

宗教改革時期也了許多信條。因為在辯論的白熱化時期,抗羅宗發現有必要對自己的信仰內容做出明確的陳述來與羅馬天主教劃清界限。羅馬也在十六世紀中期的天特會議(Council of Trent)中對宗教改革運動做出了回應。每個抗羅宗團體,包括路德宗、瑞士改革宗、蘇格蘭改革宗等,都發現有必要澄清自己所宣告的真理,不僅因為在抗羅宗團體之間存在爭論,也因為羅馬天主教經常對抗羅宗的立場做出錯誤虛假的描述。到了17世紀,從宗教改革中萌發出了最精準完整的信仰陳述之一,威敏斯特信條(Westminster Confession)。這是一個精準且合乎聖經的正統信條模範。因其涵蓋範圍廣篇幅長,同是信條的擁護者也很難精確到每個細節都達成一致。因此,一些使用威敏斯特信條的教會僅要求承認「其中所含的教義系統」。後宗教改革時期的信條不僅闡述了核心的基督教教義,並且還澄清了使用信條的團體中所涉及的具體細節問題。

在我們這個時代,已經浮現出對信條的憎惡。一方面,彌漫在現代文化中的相對主義(relativism)總是試圖避開一切對絕對真理的認信。不僅如此,我們也已經看到對真理命題式本質(propositional nature of truth)的強烈反對。信條顯示了對聖經整體連貫而統一的理解。從這一點來講,這是我們被稱為「系統神學」的簡要陳述。系統神學的預設就是上帝的一切話都是前後一致而連貫,沒有矛盾的。正因如此,雖然這些信條不是從純理性思辨而寫出來的,但卻依舊明確易懂。信條對教會來說十分珍貴不可或缺,失去信條將導致教會中信仰的混亂。

本文原刊於Tabletalk雜誌。

Avoiding Theological Anarchy
FROM R.C. Sproul

The Latin word credo means simply “I believe.” It represents the first word of the Apostles’ Creed. Throughout church history it has been necessary for the church to adopt and embrace creedal statements to clarify the Christian faith and to distinguish true content from error and false representations of the faith. Such creeds are distinguished from Scripture in that Scripture is norma normans (“the rule that rules”), while the creeds are norma normata (“a rule that is ruled”).

Historically, Christian creeds have included everything from brief affirmations to comprehensive statements. The earliest Christian creed is found in the New Testament, which declares, “Jesus is Lord.” The New Testament makes a somewhat cryptic statement about this affirmation, namely, that no one can make the statement except by the Holy Spirit. What are we to understand by this? On the one hand, the New Testament tells us that people can honor God with their lips while their hearts are far from Him. That is to say, people can recite creeds and make definitive affirmations of faith without truly believing those affirmations. So, then, why would the New Testament say that no one can make this confession save by the Holy Spirit? Perhaps it was because of the cost associated with making that creedal statement in the context of ancient Rome.

The loyalty oath required by Roman citizens to demonstrate their allegiance to the empire in general and to the emperor in particular was to say publicly, “Kaisar Kurios,” that is, “Caesar is lord.” In the first-century church, Christians bent over backward to be obedient to civil magistrates, including the oppressive measures of Caesar, and yet, when it came to making the public affirmation that Caesar is lord, Christians could not do so in good conscience. As a substitute for the phrase, “Caesar is lord,” the early Christians made their affirmation by saying, “Jesus is Lord.” To do that was to provoke the wrath of the Roman government, and in many cases, it cost the Christian his life. Therefore, people tended not to make that public affirmation unless they were moved by the Holy Spirit to do so. The simple creed, “Jesus is Lord,” or more full statements, such as the Apostles’ Creed give an outline of basic, essential teachings. The creeds summarize New Testament content.

The creeds also used that summary content to exclude the heretics of the fourth century. In the affirmation of the Nicene Creed, the church affirmed categorically its belief in the deity of Christ and in the doctrine of the Trinity. These affirmations were seen as essential truths of the Christian faith. They were essential because without inclusion of these truths, any claim to Christianity would be considered a false claim.

At the time of the Reformation, there was a proliferation of creeds as the Protestant community found it necessary, in the light and heat of the controversy of that time, to give definitive statements as to what they believed and how their faith differed from the Roman Catholic Church’s theology. Rome itself added her creedal statements at the Council of Trent in the middle of the sixteenth century as a response to the Protestant movement. But each Protestant group, such as the Lutherans, the Swiss Reformed, and Scottish Reformed, found it necessary to clarify the truths that they were affirming. This was made necessary, not only because of disagreements within Reformed parties, but also to clarify the Protestant position against frequent misrepresentations set forth by their Roman Catholic antagonists. The seventeenth-century confessional statement known as the Westminster Confession is one of the most precise and comprehensive creedal statements growing out of the Reformation. It is a model of precision and biblical orthodoxy. However, because of its length and comprehensive dimension, it is difficult to find two advocates of the Westminster Confession who agree on every single precise point. Because of that, churches that use the Westminster Confession or other such confessions, usually limit requirements of adherence by an acknowledgment of “the system of doctrine contained within.” These later Protestant creeds not only intended to affirm what they regarded as essentials to Christianity, but specifically to clarify the details of the particular religious communion that would use such comprehensive confessions of faith.

In our day, there has been a strong antipathy emerging against confessions of any stripe or any degree. On the one hand, the relativism that has become pervasive in modern culture eschews any confession of absolute truth. Not only that, we have also seen a strong negative reaction against the rational and propositional nature of truth. Creedal statements are an attempt to show a coherent and unified understanding of the whole scope of Scripture. In that sense, they are brief statements of what we historically have called “systematic theology.” The idea of systematic theology assumes that everything that God says is coherent and not contradictory. So, though these creeds are not created out of pure rational speculation, nevertheless, they are written in such a way as to be intelligible and understood by the mind. Without such confessions, theological anarchy reigns in the church and in the world.

This post was originally published in Tabletalk magazine.


《屬靈情感》ReligiousAffections摘錄


真基督徒........有時也喜愛遠離眾人,在私下獨自與上帝談話........真信仰使人喜歡在僻靜的地方獨處,花時間進行聖潔的默想和禱告........真恩典的本質,即無論恩典使人多麽喜愛參與基督徒群體,但恩典也會特別使人喜愛獨自與上帝私密地交通。
A true Christian. . . delights at times to retire from all mankind, to converse with God in solitary places. . . . True religion disposes persons to be much alone in solitary places, for holy meditation and prayer. . . . It is the nature of true grace, that however it loves Christian society in its place, yet it in a peculiar manner delights in retirement, and secret converse with God.

----- Jonathan Edwards/彭彥華、楊基譯

摘錄自《屬靈情感》Religious Affections, p.341-342, 約拿單.愛德華茲(Jonathan Edwards)著/彭彥華、楊基譯/台北改革宗出版社 , 2016


凡不持守神在創世記所啟示之真理的人,就不能有適當正確的神學

摘錄自《字𥚃行間-------細讀創世記》Studies in the Book of Genesis, P.6-7,魏司道(J.G. Vos)著/趙中輝譯/呂沛淵修訂,改革宗出版社有限公司,2011。標題另加。

「創世記」這個名稱,是來自舊約希臘文譯本,是「起初」的意思,這是一個很適當的名詞,正如本書所論到的就是萬物的起源。本書的名稱在希伯來文為B'reshith, 此字是希伯來文聖經創世記的頭一個字。

創世記是一本論到起源的書,以「神」作起始,而這位神是無始的神,本書從這個出發點開始述說萬物的起源。創世記說到宇宙的起源、生命的起源、人類的起源、神選民的起源,藉著神的選民,基督來到這個世界拯救人歸於神。

創世記也說到婚姻與家庭的起源、安息日的起源、科學研究與發現的起源,並人類為自己的益處,使用受造物和自然力的起源。它也說到人類罪的起源、死的起源與民事政府的起源,藉此政府的工作,人間的罪惡被部分地控制。創世記也說到宗教崇拜與獻察制度的起源。

為了瞭聖經其他各卷書,了解創世記是絕對必須的。凡不持守神在創世記所啟示之真理的人,就不能有適當正確的神學。聖經其他各書卷,都以創世記為根基。舊、新約的每一卷書,都以創世記為前提,創世記是整本聖經架構的基礎。



創世以前

摘錄自《字字珠璣-------細讀以弗所書》Let's Study Ephesians , 第二章 在創世前立下永恒的判決,P.18-21, 傅格森(Sinclair B. Ferguson)/陳主欣譯, 改革宗出版有限公司,2012年。

雖然我們得救是因著信(二8),但信心不是我們靠努力得來的,因為我們天生就是「死」在罪中,是撒但的俘虜。靈性死亡的人無法展現生命的跡象;因此,新生命必然是上帝工作的成果。我們信心的根源是建立於上帝的行動、目的與旨意。

保羅先講上帝的旨意和計劃。他一開始就強調,所有救贖之福的臨到,是因為上帝從創立世界以前,在基督𥚃揀選了我們(一4)。

上帝的恩典何等長闊高深,在我們未信祂、未出母腹、甚至在創世以前,祂就已看顧了我們。當時只有父、子、聖靈存在(注意保羅在這段經文中,如何陳述上帝本身的三個位格)--------但上帝已在愛中預定自己的子民(一4-5),這預定是出於上帝三個位格間彼此的愛,也出於三位格的神性。這是上帝永恒的揀選。

如果我們問:「上帝為什麼要揀選我?」唯一的答案是:因為祂愛你。」如果我們接著又問:「好,祂為什麼愛我?」唯一的答案是:「因為祂愛你,祂的計劃是在你身上並藉著你,榮耀祂的恩典。」

可是,祂愛我一定有其他的理由吧?祂愛我的哪一點呢?祂愛我,是因為知道我會信靠祂嗎?不是!頭腦不清楚的人才會這麼想!我「這種人」是死在罪中,毫無盼望,是上帝的敵人,我沒有任何一點能「讓」上帝愛我。唯一的理由是,祂的愛是出於衪自己的決定。自始至終都是上帝的恩典,一切都是出於祂全然的恩典。

一旦明白這點,我們就會了解那些辯稱人有「自由意志」的論調,是何等愚蠢。別人無法勉強我改變我的意志,從這個角度看,我的意志當然是「自由」的。可是我的意志無法脫離我自己,我的意願無法「脫離我的本性」。為什麼要「脫離我的本性」來行使我的意志?我們根本離不開自己的本性。這種講法只不過暴露了我們受自己本性的箝制!因為我的天性是與上帝為敵,必然會反抗祂(而且反抗祂的自由意志!參見羅八7-8),我必須從這樣的綑綁中得釋放,才能渴望得著基督。

有些人質疑上帝「揀選衪的子民」的主權,聲稱這是不「公平」的,其實這也是顛倒是非。若真要求公平的話,我的下場就是死亡、毀滅。莎士比亞的喜劇《威尼斯商人》The Merchant of Venice) 中的鮑西婭看得很清楚

雖然公道是你的訴求
你要考慮
一味的追求公道
我們誰都不能得到拯救。
我們都要祈求上帝的憐憫。[1]

上帝大可以把全人類定罪顯明衪完全的公義。然而,因為祂的慈愛,祂選擇拯救當中一些人(像我們這樣的人)作祂的子民,祂的憐憫在此就彰顯了。

保羅教導「上帝的揀選」,常引發爭議,也常造成誤解。我們常聽到:「如果你相信上帝的揀選,就沒必要傳福音了」等這類的論調。請注意!保羅在教導「上帝的揀選」時,他的聽眾,正是他傳福音的對象!揀選和傳福音不相抵觸,是互相為友,而非彼此為敵。

保羅已從舊約了解到這點,他的個人經驗也驗證了這道理(過去他被「自由意志」引導,極力想摧毀教會)。唯有出於上帝慈愛的旨意,出手介入,保羅才得到拯救。上帝介入保羅的生命絕非偶然,祂在創世以先就計劃這麼做了!上帝對保羅是如此,保羅相信上帝對所有信祂的人,也是如此。

最後,我們要根除的想法,就是殘存的驕傲感,認為:「我本身一定有什麼特別之處,所以上帝才愛我。」一旦我們這麼想(像我們這麼驕傲的罪人很難不這麼想),就把上帝的恩典打折扣了。打折扣的恩典就不是恩典了。

換個角度想,我愛上帝之先,祂已愛我。在我信靠祂兒子之先,在祂兒子降世之先,甚至在創世之先,上帝就已經愛我了。仔細想想,這愛多麼奇妙。祂對我的愛,真的這麼長闊高深嗎?是的。如果這愛是出於永恒,一定也會存到永恒。上帝在我們心𥚃動了善工,一定會成全這工(腓一6)。

註:
[1]莎士比亞喜劇《威尼斯商人》第四幕第一場。