93. 政府Civil Government
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》246頁, 更新傳道會出版
在美國有很多關於政教分離的論述。最初這觀念是討論兩個由神創立設定、在神「以下」、向神負責的截然不同的機構-----國家與教會。這兩個機構本身都有其獨有的任務要完成，在權力上互不褫奪、互不替代。教會的任務是宣傳福音、執行聖禮、牧養會眾的靈性等; 這些都不是國家的工作。而國家的任務則是除暴安良 ，徵收財稅，維持國防，保障民生以及管理商業和社會的活動；這些也不是教會的工作。神給予國家佩之權柄（ 亦即合法地使用權力，以執行法律）， 教會則沒有。使徒保羅說：
在上有權柄的，人人當順服他，因為沒有權柄不是出於神的。凡掌權的都是神所命的。所以，抗拒掌權的，就是抗拒神的命；抗拒的必自取刑罰。作官的原不是叫行善的懼怕，乃是叫作惡的懼怕。你願意不懼怕掌 權的麼？你只要行善，就可得他的稱讚，因為他是神的用人，是與你有益的。你若作惡卻當懼怕，因為他不是空空的佩劍。他是神的用人，是伸冤的，刑罰那作惡的。（羅13: 1-4 )
按保羅的観點，政府乃是神設立的制度。擁握權力的統治者，從某方面來說，是神所「設立」的僕人。 《西敏斯特信仰告白》這樣記載：
神—全世界的主宰與君王 —為祂自己的榮耀，和公眾的利益 ， 設立了民事長官 ，在祂的權下治理人民; 為著這個目的，神將佩劍的權力賦予他們，叫善人得著保護與鼓勵，惡人受刑调……民事長官不可自己賦予自己解釋聖道、執行聖禮，或自稱掌握天國鑰匙的權柄; 至少不可干涉信仰事宜。( 註 1)
但今天人們任意而錯誤地解釋政教分離的觀念， 將之解釋成國家與神的分離，並漸漸演變成政府力求不在神以下，而力求自治。當教會大聲疾呼政府犯規 時，人們就批評教會干涉政府。其實教會不是要變成政府，而是發出先知的聲音，呼籲政府要成為真正神所設立的政府，接受神的管治。
從某個角度來看，福音是有一定的政治立場的， 因它宣告耶穌是萬王之王，萬主之主，祂坐在至高權柄的座位，舉凡所有世間較祂低位的長官，有一天都要為自己如何管治而向祂負責。
民事長官被賦予了佩劍的權柄，政府有權運用武力執行公義、保衛國土。政府不是按百姓的要求或建議來治理國家，乃是按法律治理，即以合法的權力來執行法治。雖然政府有權施行極刑，有權發動公義之戰，但是政府的所作所為要向神負責。
聖經吩咐基督徒當盡可能成為模範的守法者。我們藉著為在位者禱告，順服政府的管治等方式來尊崇基督。我們當盡力順服，除非政府命令我們做神所禁止的事，或者不准我們做神所命令的事；只有在這兩方面，我們才能違抗政府 。
總結
1. 政府與教會是由神所設立兩個截然不同的機構，都須為自己的任務向神負責。
2 . 政府的權力是神設立的，擁有佩劍的權柄。
3 . 沒有政府是自治的，因沒有政府能與神分離。
4 . 當政府尋求自治時，教會便有責任批評。
5 . 順服政府的權柄是每一個基督徒的神聖責任。除非政府的法律違背了神的話，否則基督徒就應當遵守法律。
思考經文：
代下26:16-20；詩2 ：10-12；羅 13 ：1-7；提前2 ：1-4 ；彼前2 :1 3 -17
註1. Westminster Confession ofFaith (Committee
for Chris¬ tian Education & Publication，Presbyterian Church in Ame¬ rica, 1990)，art. 23:1,3
93.
CIVIL GOVERNMENT
In America much is said and written about the
separation of church and state. Originally this idea called attention to two
distinct institutions both created by God, ordained by God, and accountable to
or “under” God. Each institution had its distinctive tasks to perform and
neither was to usurp the other’s sphere of authority. It is the task of the
church to preach the gospel, administer the sacraments, nurture the souls of
its members, etc. These are not the tasks of the state. It is the state’s
responsibility to order society, raise taxes, govern business and society,
maintain a standing army, protect life and property, etc. These are not the
tasks of the church. The state is given the power of the sword, the church is
not. The apostle Paul declares:
Let every soul be subject to the governing
authorities. For there is no authority except from God, and the authorities
that exist are appointed by God.
Therefore whoever resists the authority
resists the ordinance of God, and those who resist will bring judgment on
themselves. For rulers are not a terror to good works, but to evil. Do you want
to be unafraid of the authority? Do what is good, and you will have praise from
the same. For he is God’s minister to you for good. But if you do evil, be
afraid; for he does not bear the sword in vain; for he is God’s minister, an
avenger to execute wrath on him who practices evil. (Romans 13:1-4)
In
Paul’s view, civil government is authorized by God. When a civil ruler is
invested with power he is, in a sense, thereby “ordained” as a minister of God.
His rule is not independent of God. The Westminster divines wrote:
God, the supreme Lord and King of all the
world, hath ordained civil magistrates, to be, under him, over the people, for
his own glory, and the public good: and to this end, hath armed them with the
power of the sword, for the defense and encouragement of them that are good,
and for the punishment of evil doers. . . . Civil magistrates may not assume to
themselves the administration of the Word and sacraments; or the power of the
keys of the kingdom of heaven; or, in the least, interfere on matters of
faith.1 /1. Westminster Confession, art. 23:1, 3.
In our day, the concept of separation of
church and state has been widely reinterpreted (and misinterpreted) to mean the
separation of state and God. More and more, civil government seeks to be out
from “under” God. It seeks autonomous power and authority. When the church
cries “foul” the church is criticized for intruding into the domain of the state.
The church, however, is not trying to be the state. The church, in offering
prophetic criticism, is calling the state to be the state as God ordained it
and rules over it.
There
is one sense in which the gospel is unabashedly political. It declares that
Jesus is the King of Kings and Lord of Lords. He sits in the seat of ultimate
authority. All lesser magistrates are ultimately accountable to Him for how
they exercise their rule.
The civil magistrate is given the power of the
sword. The state is authorized to use force to insure justice and to defend its
borders. Governments do not rule by request or suggestion. They rule by law,
which is enforced by legal coercion. Although the government with the power of
the sword is authorized to exert capital punishment and wage just war, its use
of the sword is always accountable to God.
The Bible urges Christians to be models of
civil obedience wherever possible. We honor Christ by praying for those in
authority over us and for being submissive and obedient to their rule. We are
to bend over backwards in our civil obedience. We must obey the magistrates
unless they command us to do that which God forbids, or keep us from doing that
which God commands. In both of these cases, we not only may, but we must
disobey those in authority.
Summary
1. Church and state are two distinct
institutions ordained by God and answerable to Him for their respective tasks.
2. Civil authority is ordained by God and is given the power of the sword. 3.
No government is autonomous. No government can be separated from God. 4. When
governments seek to be autonomous, it is the duty of the church to criticize
them. 5. Obedience to governmental authority is a sacred duty for every
Christian. Civil law must be scrupulously followed unless it is contrary to the
Word of God.
Biblical passages for reflection:
2
Chronicles 26:16-20 Psalm 2:10-12 Romans 13:1-7 1 Timothy 2:1-4 1 Peter 2:13-17
