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。

2017-04-18


我認為在加爾文主義五要點中限定的救贖是最具爭議性和最易引發混亂與恐慌的一點。這項教義主要是關於上帝最初的目的、計劃、或設計:差遣基督來到世上,被釘死在十字架。差遣自己的兒子在十字架上受死,使每個人都可能獲得拯救,這是父上帝的目的,但有可能上帝兒子的死不是對任何人都有果效?也就是說,上帝僅僅差遣基督到十字架上受死,使救恩成為可能,還是上帝從永恒就有一個救贖計劃,其中根據祂豐盛的恩典和永恒的揀選,祂設計贖罪,以確保救贖祂的子民?限定的救贖在最初的設計裡嗎?

我寧願不用限定的救贖這名詞,因為它會引起誤解。我更願意用明確的救贖或明確的贖罪,來表達父上帝設計的救贖工作,特別為選民提供救恩,即耶穌基督為祂的羊死,和為父上帝所賜給祂的人舍命。

我們經常聽到被用來作為反對明確的贖罪這觀念的其中一段經文,這段經文是彼得後書三章8–9節:「這一件事你們不可忘記:在主看來,一日如千年,千年如一日。 主決不耽延他的應許,像有些人以為他是耽延的一樣;其實他是寬容你們,不願有一人滅亡,卻願人人都悔改。」(《聖經新譯本》) 這段經文中的「一人」是「我們」的直接先行詞,我認為十分清楚,彼得說上帝不願意我們任何一個人滅亡,卻願我們所有人都得拯救。祂不是說所有人無一例外; 我們是指彼得所說的相信的人。我不認為,我們希望相信上帝差遣基督在十字架上受死,然後兩指交叉,期望有人會充分利用這次贖罪。 我們的神觀是有別的。 我們的觀點認為,救贖具體的罪人是上帝永恒的計劃,這個計劃和設計經過完美的構想,被完美地執行,以致上帝拯救祂的子民的旨意藉著基督的贖罪之工而成就。

這並不是說,在耶穌基督贖罪的價值或功德上設置一個限度。傳統上說基督的贖罪工作對所有人來說是足夠的。 也就是說,它的功績價值足以遮蓋所有人的罪(譯按:基督的救贖足夠償付所有人的罪債),而且任何信靠耶穌基督的人都肯定會領受贖罪所帶來的豐足恩福。明白福音必須普世地傳講同樣重要。 這是另一個爭議點,因為一方面,福音無一例外地邀請所有聽力所及範圍之內的人,但是,福音不是無條件地赐予任何人,在這個意義上說,福音的赐予不是普世性的。福音赐予任何悔改其罪的人。 顯然,基督贖罪的功績賜給所有相信的人和所有悔改其罪的人。


在下一篇文章,我們將思考郁金香(TULIP)中的 I,即不可抗拒的恩典(irresistible grace)。


TULIP and Reformed Theology: Limited Atonement
FROM R.C. Sproul

I think that of all the five points of Calvinism, limited atonement is the most controversial, and the one that engenders perhaps the most confusion and consternation. This doctrine is chiefly concerned about the original purpose, plan, or design of God in sending Christ into the world to die on the cross. Was it the Father’s intent to send His Son to die on the cross to make salvation possible for everyone, but with the possibility that His death would be effective for no one? That is, did God simply send Christ to the cross to make salvation possible, or did God, from all eternity, have a plan of salvation by which, according to the riches of His grace and His eternal election, He designed the atonement to ensure the salvation of His people? Was the atonement limited in its original design?

I prefer not to use the term limited atonement because it is misleading. I rather speak of definite redemption or definite atonement, which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.

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THE REDEMPTION OF SPECIFIC SINNERS WAS AN ETERNAL PLAN OF GOD…ACCOMPLISHED BY THE ATONING WORK OF CHRIST. —R.C. SPROUL
One of the texts that we often hear used as an objection against the idea of a definite atonement is 2 Peter 3:8–9: “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” The immediate antecedent of the word any in this passage is the word us, and I think it’s perfectly clear that Peter is saying that God is not willing that any of us should perish, but that all of us should come to salvation. He’s not speaking of all mankind indiscriminately; the us is a reference to the believing people to whom Peter is speaking. I don’t think we want to believe in a God who sends Christ to die on the cross and then crosses His fingers, hoping that someone will take advantage of that atoning death. Our view of God is different. Our view is that the redemption of specific sinners was an eternal plan of God, and this plan and design was perfectly conceived and perfectly executed so that the will of God to save His people is accomplished by the atoning work of Christ.

This does not mean that a limit is placed on the value or the merit of the atonement of Jesus Christ. It’s traditional to say that the atoning work of Christ is sufficient for all. That is, its meritorious value is sufficient to cover the sins of all people, and certainly anyone who puts his or her trust in Jesus Christ will receive the full measure of the benefits of that atonement. It is also important to understand that the gospel is to be preached universally. This is another controversial point, because on the one hand the gospel is offered universally to all who are within earshot of the preaching of it, but it’s not universally offered in the sense that it’s offered to anyone without any conditions. It’s offered to anyone who believes. It’s offered to anyone who repents. Obviously the merit of the atonement of Christ is given to all who believe and to all who repent of their sins.

In the next post, we will consider the I in TULIP, irresistible grace.



上帝的使命有一間教會God’s Mission Has a Church

作者Silverio Gonzalez   譯作駱鴻銘

使命(missions)的觀念有很強的聖經依據。一節教導使命——以「大使命」著稱——的關鍵經文——記錄了耶穌對門徒說的話The idea of missions has strong biblical support. One key passage that teaches missions—famously called the Great Commission—records Jesus’ words to his disciples:

耶穌進前來對他們說「天上地下所有的權柄都賜給我了。 所以你們要去使萬民作我的門徒奉父、子、聖靈的名給他們施洗或作給他們施洗歸於父、子、聖靈的名 凡我所吩咐你們的都教訓他們遵守我就常與你們同在直到世界的末了。」太廿八1820And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matt. 28:18–20).

當基督徒想到使命時他們的心思往往會飄移到海外跨越國境包括短宣或長期的差派宣教士的工作。教會透過提供人力或物力對這些宣教努力作出貢獻。When Christians think about missions, their minds often drift oversees and across borders to short-term mission efforts or long-term missionaries. The church contributes to these missionary efforts by providing people or resources.

今天人們開始認識到在本地的層面其實有更多的工作要做。這裏本地教會是以不同的方式對使命作出貢獻。當基督徒談到「本地」local的使命作為教會存在世上的一種方式他們會用「使命導向」missional這個詞來形容。Today, people are beginning to recognize that there is more work to be done at the local level. Here, the local church contributes to missions in a different way. When Christians want to talk about local missions as a way for the church to exist in the world, they use the word missional.

然而「使命導向」這個詞經常會給人帶來一些焦慮。有些教會以為本地的使命需要另一種經營教會的方式。我記得我在神學院的日子會和一些學生碰面他們盼望有一天能成為教會的植堂者。他們想要成為在美國開拓一間新教會的牧師。在午餐的討論裏,對如何成為「使命導向的」教會,往往會出現許多不同的觀點。在午餐時間,這些學生會丟出許多很有前景、有趣、瘋狂,有時候是很糟糕的觀點,真不知道從何說起。Yet, the word missional often creates some anxiety. Some churches imagine that a local mission requires a new way to do church. I remember my days at seminary meeting students who hoped to one day become church planters. They wanted to be pastors who started new churches within the United States. In lunch discussions, different viewpoints often came up on how to be missional. I can’t begin to tell you some of the hopeful, interesting, crazy, innovative, and sometimes awful ideas students would throw around during lunch hour.

那些強調「使命導向」的人問了一個好問題教會如何在它自己的社區執行大使命斯特澤Ed Stetzer),在「什麼是使命導向的教會」What is a Missional Church?這篇文章裏說明了這個概念讓這個概念不再那麼神秘並解釋了《使命導向宣言》Missional Manifesto這份文件所構想的一些關鍵觀念。幾年前有一群想法類似的神學家——凱勒Tim Keller),Alan HirshLinda BergquistJ. D. GreearDan KimballEric MasonCraig OttPhilip NationBrad Andrews——合作草擬了這份聲明The question missional folks are asking is a good one: How can the church carry out the Great Commission within its own neighborhood? Ed Stetzer, in “What is a Missional Church?” demystifies the concept, explaining some of the key ideas framed in a document called the “Missional Manifesto.” A few years ago, a group of like-minded thinkers—Tim Keller, Alan Hirsch, Linda Bergquist, J.D. Greear, Dan Kimball, Eric Mason, Craig Ott, Philip Nation, and Brad Andrews—collaborated to draft this statement. The document frames a way of thinking about missions that helps to orient the church’s role in God’s mission. The preamble captures the intent of the document:

上帝是一位差派人的上帝一位有使命的上帝祂呼召祂的子民教會成為祂慈愛和榮耀的宣教媒介。「使命導向」這個概念體現出這個觀念。這份宣言的目的是要服事教會,澄清其呼召,並且在神學上幫助它明白,並實際在今日的世界裏活出上帝的使命。儘管根據使命導向神學,這經常被說成是「上帝的教會有一個使命」,但是更準確的表述是「上帝的使命有一間教會(God’s mission has a church)」(弗三713)。God is a sending God, a missionary God, who has called His people, the church, to be missionary agents of His love and glory. The concept missional epitomizes this idea. This manifesto seeks to serve the church by clarifying its calling and helping it theologically understand and practically live out God’s mission in the world today. Although it is frequently stated “God’s church has a mission,” according to missional theology, a more accurate expression is “God’s mission has a church” (Ephesians 3:7-13).

斯特澤在他的部落格裏解釋到成為「使命導向」教會是一種把上帝的子民和上帝的使命關聯在一起的方法。這種說法很有洞見是因為他描述教會與使命之間的關係的方式。不是教會有一個使命而是上帝的使命有一間教會In his blog Ed Stetzer explains that to be missional is a way of relating God’s people to God’s mission. What is insightful is how he describes the church’s relationship to missions. It’s not that the church has a mission, but that God’s mission has a church:

「使命導向」這個詞足以描述上帝呼召百姓和上帝的使命之間的關係。雖然經常有人說,「教會有一個使命」,但是更準確的表述是「上帝的使命有一間教會」(弗三713)。上帝的使命是了解教會及其使命的起點。上帝已經把使命放在教會的DNA裏。The term “missional” is effective in describing the relationship between the calling of God’s people and God’s mission. While it’s common for people to say, “The church has a mission,” a better way to talk about mission is “God’s mission has a church” (Ephesians 3:7–13). God’s mission is the starting place for understanding the church and its mission. God has placed mission in the DNA of the church.

在《什麼是使命導向的教會》這篇文章和《使命導向宣言》MM斯特澤教導成為「使命導向」教會是什麼意思MM第九段),並且在論到使人作基督門徒的段落裏MM第七段簡短地提到了馬太福音廿八章1820節。我要補充兩點是我認為單從泛泛地閱讀馬太福音廿八章1828節就可以得出的。這兩個要點可以強化《使命導向宣言》所教導的Stetzer, in “What is the Missional Church?” and the “Missional Manifesto (MM),” teaches what it means to be missional (MM, sec. 9) and briefly refers to Matthew 28:18–20 in the section on disciple-making (MM, sec.7). I want to add two points that I think follow from an ordinary reading of Matthew 28:18–20 that amplify what the “Missional Manifesto” teaches.

首先上帝的使命是藉著一般性的教會職事來推展的。在馬太福音廿八章1820耶穌委派門徒給他們的任務是要使人作基督的門徒。他們的工作很簡單:施洗和教導。這是教會一般性的工作,是藉著尋常的牧師和長老的工作來繼續的。請暫時考慮一下:當教會一週復一週忠心地執行相同的例行公事——講道、教導、公眾崇拜、禱告、施洗、施行聖餐——大使命就得到了推展。教會只要在這些簡單的工作上忠心,就是在使命的核心中佔有一席之地。當教會宣講福音,他們就是在推展上帝使人作門徒的使命。這不能作為一般上教會的人不參加使命的藉口,而是提供了其背景。First, God’s mission advances through ordinary church ministry. In Matthew 28:18–20, Jesus commissioned the apostles and tasked them with making disciples. Their job was simple: baptize and teach. This is the church’s ordinary work that continues through the work of ordinary pastors and elders. Consider this for a moment: as the church faithfully performs the same routines week in and week out—preaching, teaching, public worship, prayer, baptizing, administering the Lord’s Supper—the Great Commission is advanced. The church, just by being faithful to the simple tasks, takes a place at the center of missions. When churches preach the gospel, they advance God’s mission to make disciples. This doesn’t excuse ordinary church goers from participation in missions, but it provides the context.

其次一般的基督徒都參與在教會的本地使命裏。除了到教會之外信徒可以藉著講述福音分享他們在講道中聽到的和人一起讀聖經或邀請人到教會而成為「使命導向」的信徒。用《使命導向宣言》的話說,這是當基督徒「在商業、藝術、政治、學術、家庭,和生活的各個層面活出他們信仰的內涵」時就會產生的。所有這些其實都是很「尋常的」(ordinary)。許多人隨時都在作,卻沒有意識到。當尋常的基督徒——在他們日常的生活中——談到耶穌和福音,他們就是在參與上帝的使命。Second, ordinary Christians participate in the church’s local mission. Beyond attending church, believers can be missional by speaking the gospel, sharing what they heard in a sermon, reading the Bible with people, or inviting someone to church. This happens as Christians, in the words of the “Missional Manifesto,” “live out the implications of their faith in business, the arts, in politics, the academy, the home, and in all of life.” All this is really ordinary. A lot of people do it all the time without realizing it. As ordinary Christians—in their ordinary lives—talk about Jesus and the gospel, they participate in God’s mission.

其實這不是什麼新的觀念「使命導向」其實是在恢復一個非常古老的、更正教的、福音派的觀念。成為「使命導向」是尊敬本地教會才是使命的主要貢獻者也尊榮基督徒讓他們知道他們的日常生活在上帝的使命裏是有一席之地的。Instead of being some new idea, being missional might actually recover a very old, very protestant, and very evangelical idea. Being missional honors the local church as a major contributor to missions, and honors Christians as well by showing that their ordinary lives have a place in God’s mission.

【專題學習之基督代贖的範圍 The Extent ofChrist’s Atonement】


基督代赎的范围
摘自《基要神學(二)救贖的神》,呂沛淵著,海外校園出版。

代贖的範圍
摘自《再思救贖奇恩》Redemption Accomplished and Applied,第一部 救贖的成就,第四章 代贖的範圍,约翰·慕理(John Murray)著/陳妙玲譯,天道書樓。

有關多特信經的摘錄
古墓博士摘錄

勿再以「加爾文主義」這容易誤導人的名詞來形容改革宗正統
摘錄自:《神學的故事》(The Story of Christian Theology)書評,曾劭愷著。(標題另加)

《祂替我受刑罚》摘錄
《祂替我受刑罚》In My Place Condemned He Stood,巴刻(J.I.Packer)狄馬可(Mark Dever)著/駱鴻銘、王之瑋、彭彥華譯,改革宗出版有限公司,2013

61  救贖  Atonement
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 , 更新傳道會出版

62.  限定的救贖  Definite Atonment
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 , 更新傳道會出版https://plus.google.com/u/2/105106813742373627205/posts/37KY9Enhahb
https://yibaniba.blogspot.com/2017/07/62.html

特定的救贖:耶穌為誰而死?
摘錄自《新譯本研讀版聖經》p. 1648環球聖經公會(2013

神学问答61:“限定的救赎”是什么意思?
 誠之译

“限定的救赎”合乎圣经吗?
"Limited Atonement- is it Biblical?"
誠之译

郁金香與改革宗神學:限定的救贖
TULIP and Reformed Theology: Limited Atonement
作者: R.C. Sproul   譯者: Maria Marta

限定的救贖
Definite Atonement
誠之摘自 巴刻著,《簡明神學》(更新傳道會,1999), 120-121頁。
(部分翻譯略作更動,以更符合原文的意思)
https://yibaniba.blogspot.com/2019/12/definiteatonement-1999-120-121-httpswww.html
http://peddrluo.ccblog.net/archives/2008/31485.html

限定的救赎Definite Atonement

限定的救贖 Definite Atonement
作者: O. Palmer Robertson译者:诚之
译自After Darkness, Light., (P&R, 2003) pp. 95-110

巴刻:欧文《基督之死吞灭死亡》 前言 
J. I. Packer’s Introductory Essay   to John Owen’s The Death of Death in the Death of Christ
作者:巴刻(J. I. Packer)  译者:诚之

主愛長闊高深——主基督贖罪的範圍 
作者: 呂沛淵
摘錄自《唯獨基督》第二章,呂沛淵著, 台北歸正出版社

為什麼「確定的贖罪」必然是真的?
Why Definite Atonement (Particular Redemption) Must Be True
作者:Geoffrey R. Kirkland 譯者:誠之

Why Does It Matter? 
作者: Jonathan Gibson  譯者: Maria Marta

神子在救恩上的主权
THE SOVEREIGNTY OF GOD THE SON IN SALVATION
作者:宾克(A.W. PINK'S)译者: 易铭

多特信經簡介
作者: R. Scott Clark   譯者:王一

从多特而来的信经
作者:W.Robert Godfrey  譯者:何德澤
摘錄摘自《宗教改革掠影》Reformation Sketches第十六章, 145-155页,群言出版社。

坚守之恩  The Means of Persevering Grace
作者:W. Robert Godfrey   译者:王一

阿民念主义Arminianisms  
作者:巴刻(James I. Packer

到底有几点?  How many points?
作者:查理·穆勒(Dr.Richard A. Muller  译者:王一

为何亚米念主义「赢了」
Why Did Arminianism “Win”?
作者: R. Scott Clark   译者:王一

《阿米念主义现形记》
A Display of Arminianism
John Owen

圖片精選: 亞米念主義乃是神學上的『壞疽』