我們從宗教改革的崇拜和禮儀中可以學到什麼
What We Can Learn from Reformation Worship and Liturgies
作者：傅格森（Sinclair Ferguson）譯者：誠之
https://www.thegospelcoalition.org/article/studying-reformation-worship-liturgies/
https://www.h-land.us/blog/7bd15b90-0fd9-11eb-bdcc-558086d9b702?fbclid=IwAR2y1ENDOYbf3pKvUWrxhlfsWpdUVaf1ozsdlQ06xRIlVSDiKi9ybFCuRHs
 
《宗教改革的崇拜：來自過去、給當代的禮儀》是一個在這個領域中幾乎可以說是無與倫比的豐富資源，代表著編輯和翻譯者的巨大愛心。它彙集了由更正教宗教改革中的一些領頭人物精心製作的崇拜禮儀，他們使用這些禮儀來幫助在各樣的地點和教會中的敬拜服事。
Reformation Worship: Liturgies from the Past for the Present is a resource of almost unparalleled richness in its field, representing an immense labor of love on the part of its editors and translators. It gathers together liturgies crafted by some of the leading figures in the Protestant Reformation and employed by them to aid worship in a wide variety of places and churches.
 
對那些參與這項工程的人，我們欠他們極大的債。我確信，他們會告訴我們，我們償還這筆債務的最佳方式是認真閱讀，按照聖經來加以評估，然後深入瞭解過去在這些崇拜儀式中所表達的敬拜首要原則，並在我們現在的崇拜中明智而敏感地應用這些原則。這必將帶來對三位一體神崇拜的全新變革。
We owe an immense debt of gratitude to those who have participated in this project. They would, I feel sure, tell us that the best way we can repay that debt is to read carefully, to assess biblically, and then to reach down into the first principles of worship variously expressed in these liturgies from the past, and apply them wisely and sensitively in our worship in the present. This can only lead to a new reformation of the worship of God the Trinity.
 
這種藉著聖靈的能力與天父的接觸，才能幫助上帝子民的會眾，在他們所在的地方和時間裏，以更新的心靈，轉變的情感和聖潔的喜樂來敬拜。
Such access to the Father through the Son in the power of the Holy Spirit can alone help the congregations of God’s people, in the place and time they occupy, to worship with renewed mind, transformed affections, and holy joy.
 
崇拜的重要性
Importance of Worship
 
《宗教改革的崇拜》是一本重要的書，原因有幾個。
Reformation Worship is an important book for several reasons.
 
首先，太明顯了，我們可能沒有充分強調它，就是它提供了令人印象深刻的證據，證明來自各國的改教家們如此關注崇拜主題的方式。他們很清楚，福音的重新發現和敬拜方式的改革是同一枚硬幣的兩面，因為歌唱讚美、認罪和認信、禱告，以及讀經講道，都不過是聖道事工的不同方面而已。
The first—so obvious that we might not underline it sufficiently—is that it gives impressive testimony to the way the reformers in various countries devoted so much attention to the subject of worship. They well understood that the rediscovery of the gospel and the reformation of worship were two sides of the same coin, because sung praise, confessions of sin and faith, prayer, and the reading and preaching of Scripture are but various aspects of the one ministry of the Word.
 
出於這個原因，改教家認為將教會崇拜禮儀視為應用聖經的一個重要方面。因此，崇拜服事的順序不能簡單地隨意拼湊。它可能屬於「無關緊要的事」（adiaphora；譯按：即聖經中沒有明確規定，可以按基督徒的良心自由選擇的事）；但是「無關緊要的事」絕不能對聖經的一般教導無動於衷（正如威斯敏斯特神學後來明確指出的那樣，WCF 1.6）。
For that reason, the reformers regarded the liturgies that framed the church’s worship as being an important aspect of the application of Scripture. An order of service could not therefore be simply thrown together casually. It might belong to the adiaphora; but “things indifferent” are never to be treated with indifference to the general teaching of Scripture (as the Westminster Divines would later make clear, WCF 1.6).
 
約翰·加爾文（John Calvin）在1544年（當時他才30多歲）寫下了《改革教會的必要性》（The Necessity of Reforming the Church），清楚地表明福音的重新發現和崇拜變革之間的結合。他是為了準備在斯皮爾斯舉行的帝國議會而寫的，他為他的小冊子寫了一篇〈對皇帝查理五世的謙卑勸誡〉的序言，他在其中充分論證到：
The integration between gospel rediscovery and worship transformation was made clear by John Calvin, when, in 1544 (and still in his mid-30s), he wrote The Necessity of Reforming the Church. Penned in preparation for the Imperial Diet at Spires, he prefaced his tract with a “Humble Exhortation to the Emperor, Charles V,” in which he tellingly wrote:
 
如果有人問，那麼，基督教主要是靠什麼在我們中間始終屹立不搖，並維護其真理的，就會發現，以下兩點不僅佔據了主要的位置，而且在它們之下包含了所有其他的部分，因此，基督信仰——[即]一種知識——的整個實質乃是：第一，崇拜上帝的正當方式；第二，救贖是從哪個來源獲得的。當這些都被排除在我們的視野之外時，雖然我們可以用基督徒的名義來榮耀，但我們的認信卻是空洞和虛妄的……如果有人希望得到更清楚、更熟悉的說明，我會說，教會中的規則、牧師的職分和所有其他的秩序問題，都類似於身體，而這樣的教義，即規範對神應有的敬拜，並指出人的良心必須寄託在其救贖盼望的基礎的教義，則是激勵身體的靈魂，使它變得生動活潑，簡而言之，使它不至於成為一具僵死而無用的屍體。
If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity, [namely], a knowledge, first, of the mode in which God is duly worshiped; and, secondly, of the source from which salvation is to be obtained. When these are kept out of view, though we may glory in the name of Christians, our profession is empty and vain. . . . If any one is desirous of a clearer and more familiar illustration, I would say, that rule in the church, the pastoral office, and all other matters of order, resemble the body, whereas the doctrine which regulates the due worship of God, and points out the ground on which the consciences of men must rest their hope of salvation, is the soul which animates the body, renders it lively and active, and, in short, makes it not to be a dead and useless carcass.
 
至於我所講的，在虔誠人當中，或在有正確心智和理智的人當中，都沒有爭議。
As to what I have yet said, there is no controversy among the pious, or among men of right and sane mind.
 
這裏立即引人注目的不僅是基本要道——敬拜和福音——的結合，前者更被賦予了優先的地位，或許是因為正確理解福音所結出的第一個果子就是真正的敬拜。它就有這等的重要性。
What is immediately striking here is not only the combination of fundamentals—worship and gospel—but the fact that the former is given pride of place, perhaps because the first fruit of rightly understanding the gospel is true worship. It is that important.
 
為此，我們不應該貶低本書內容的價值，把它們當作一種禮儀考古學的挖掘，只有那些對古物或美學感興趣的人才會關注。因為這些禮儀是出於對天主榮耀的熱情而製作的。
For this reason, we ought not to devalue the contents of this book by treating them as a kind of liturgical archaeological dig, the concern only of those who are interested in antiquities or aesthetics. For these liturgies were crafted out of a passion for the glory of God.
 
而這本彙編雖然不是作為時代的小冊子來制定的，但對當代教會來說，它卻蘊含著重要而有力的信息。
And while this compilation is not formulated as a tract for the times, it carries an important and powerful message for the contemporary church.
 
積極參與敬拜
Active Participation in Worship
 
 16世紀的改教家們都有一種深深的憂慮，那就是中世紀晚期的崇拜服事已經成為一種旁觀者的活動。會眾在很大程度上是被動的。
The 16th-century reformers shared a deep underlying concern that late medieval worship had become a kind of spectator event. The congregation was largely passive.
 
「敬拜者」，如果可以這樣描述的話， 他們基本上是彌撒這齣戲劇的觀眾， 和唱詩班唱的歌詞的聽眾。會眾並不是神聖的崇拜儀式的參與者，而是旁觀者。
“Worshipers,” if they could be thus described, were essentially observers of the drama of the Mass, and listeners to the words of the choir. The service of divine worship was not an event in which the congregation were participants so much as spectators.
 
因此，敬拜的「品質」不是以敬拜者的聖潔喜悅來衡量的，而是以音樂的標準、唱詩班的卓越表演、彌撒劇的美學印象，包括其中的聖袍、鐘聲、香，以及當然還有拉丁語來衡量的。就所有實際目的而言，敬拜是為你而做的——由他人所代理。
The “quality” of worship was therefore measured not by the holy joy of the worshipers but by the standard of the music, the excellence of the singing of the choir, the aesthetic impressiveness of the drama of the Mass, with its vestments, bells, incense—and, of course, its Latin. Worship was, for all practical purposes, done for you—vicariously.
 
宗教改革將所有這些都轉化為個人崇拜者和會眾的積極參與和理解，既用悟性也用心靈來祈禱和歌唱（以及聆聽聖道、觀看並領受聖禮）。
All this the Reformation transformed into the active participation and understanding of the individual worshiper and the congregation, praying and singing (as well as listening to the Word and seeing and receiving the Sacraments), with both the mind and the spirit.
 
提出基本問題
Asking Fundamental Questions
 
在教會顧問評估「晨間敬拜的品質」的時代，很容易讓人想到，這樣的改革是需要的（人們會認為，除了敬拜的神聖領受者之外，這項任務超出了任何人的智慧）。我們的視線是否設定在水平方向，而不是垂直方向？我們是否已經不再渴望像以賽亞或約翰那樣的經歷，在手足無措的崇拜中匍匐在地？
It’s tempting to think that such a reformation is needed again in an age when church consultants assess “the quality of morning worship” (a task one would have thought beyond the wit of anyone but its Divine Recipient). Is our gaze being set horizontally, more so than vertically, and has our desire ceased for the Isaiah-like or John-like experience of being laid prostrate and undone in hand-over-the-mouth adoration?
 
保羅對敬拜的看法與我們是何等不同。
How different was Paul’s perspective on worship from ours:
 
「若……不通方言的人進來，就被眾人勸醒，被眾人審明，他心裡的隱情顯露出來，就必將臉伏地，敬拜神，說：「神真是在你們中間了。」（林前十四24-25）
If . . . an unbeliever or outsider enters, he is convicted . . . he is called to account . . . the secrets of his heart are disclosed and so, falling on his face, he will worship God and declare that God is really among you. (1 Cor. 14:24–25)
 
無論當代敬拜急於填補教會傳統禮儀的哪一種空白，現代的「敬拜改革」通常很少關注這種敬拜異象。驅動著改教家的那些問題並沒有驅動著我們。
Whatever lacunae in the churches’ traditional liturgy that contemporary worship has rushed in to fill, the modern “worship revolution” has usually paid scant attention to this vision of worship. The kind of questions that drove the reformers do not drive us:
 
-「在崇拜中，上帝如何向我們揭示祂所喜悅的是什麼？」
“How has God revealed to us what his pleasure is in worship?”
 
-「我們如何在自己的會眾中切實地解決這個問題，使一切都能為榮耀上帝和造就聖徒而做？」
 “How can we work that out in practical terms in our own congregations, so that everything is done for the glory of God and the edification of the saints?”
 
如果我們不能提出這些基本問題，因而不探究聖經來尋找答案，我們對敬拜（也就是對神）的態度就有可能變成簡單的實用主義，甚至是相對輕率地模仿 「有效的方法」，甚至是在其他教會中看起來「很酷」的東西。
When we fail to ask these fundamental questions, and consequently do not probe Scripture to find answers, our approach to worship (that is, to God) will be in danger of becoming simply pragmatic, even a relatively thoughtless imitation of “what works,” or even seems “cool” in some other church.
 
舉個例子，很少有人注意到，即使是這樣一個表面上善意而純真的改變，從把我們所唱的詩篇和讚美詩的歌集上的歌詞印在大屏幕上播放，也很容易產生意想不到的效果。其結果非但沒有達到 「造就」的目的，反而往往是有害的。
To give one example, it is rarely noticed that even such an apparently well-meant and innocent change from having the words we sing printed in psalm- and hymn books to showing them on large screens can easily produce unanticipated effects. Rather than achieving the goal of “edification” the result is often to its detriment.
 
例如，年輕的基督徒在屏幕上只看到讚美詩或歌曲的一節，失去了整體的流暢度，他或她不知道正在唱的是詩篇、讚美詩還是靈歌。而且，更重要的是，當代的敬拜者不可能像他們的祖父母那樣，幾乎是把150首詩篇中的許多詩篇都熟記於心，其中既有讚美，也有哀歌，再加上許多對聖經的解說，以及其他數百首由聖徒寫成的讚美詩，他們的文學技巧和神學智慧，至少可以說，與我們的時代相比，令人印象深刻。
Thus, for instance, the young Christian sees only one verse of the hymn or song on the screen; the flow of the whole is lost; he, or she, does not know whether a psalm, a hymn, or a spiritual song is being sung. And, to boot, contemporary worshipers are unlikely to know virtually by heart—as their grandparents did—many of the 150 psalms, with both their praises and laments, plus many paraphrases of Scripture, and hundreds of other hymns written by men and women whose literary skills and theological acumen were, to say the least, impressive by comparison with ours.
 
而今天有哪一個年輕人，對基督教信仰、對自己參加的崇拜產生了新的興趣，在幾周之內，幾乎不費吹灰之力，就把《使徒信經》等基督教信仰的總結背得滾瓜爛熟，使自己第一次能夠說出福音的基本真理呢？
And what young person today, taking a new interest in the Christian faith, in the worship he or she attends, learns by heart in a matter of weeks, almost effortlessly, a summary of the Christian faith such as the Apostles’ Creed, which enables him or her to state the fundamental truths of the gospel for the first time?
 
我們都熟悉「尼八的兒子耶羅波安使以色列人陷在罪裡」這節經文（譯按：參見王上廿二52）。但我們太容易忘記，舊約聖經還向我們介紹了「所羅門的兒子羅波安」的罪，他接受同輩人的勸告，而不是探索過去的智慧，把以色列人引向災難。
We’re all familiar with “Jeroboam the son of Nebat who caused Israel to sin.” But it is all too easy to forget that the Old Testament also introduces us to the sin of “Rehoboam, the son of Solomon” who, accepting the counsel of his peers rather than exploring the wisdom of the past, led Israel into disaster.
 
在這樣的文化中，本書所介紹的禮儀似乎像是在清晨洗的一場冷水澡；但冷水澡可以使人奇妙地煥然一新、重新得力。這通常不是個人的錯，因為他或她的一生都是以流行音樂為飲食，他或她認為流行音樂是正常的，也是可取的。
In such a culture the liturgies presented in this book may seem like a cold shower in the morning; but cold showers can be wonderfully reinvigorating. It is usually not the fault of the individual whose whole life has been a diet of popular music that he or she regards it as both the normal and the preferable.
 
但是，如果偶然發現了一個古典音樂電臺，進入到巴哈和貝多芬、孟德爾松和韓德爾的世界，就會發展出一種新的對豐富性和深度的胃口，發現一個更有營養和更令人滿意的世界。
But if perchance a classical music radio station is discovered, and an entry is made into the world of Bach and Beethoven, Mendelssohn and Handel, a new taste for richness and depth develops, and a world is discovered that is both more nourishing and more satisfying.
 
古老的崇拜禮儀也是如此，使我們的敬拜有了形狀、韻律和節奏。
So it is with the old liturgies that give shape and flow and rhythm to our worship.
 
讓我們敬拜上帝
Let Us Worship God
 
這並不是對任何或所有古老禮儀進行僵化的採納，或卑躬屈膝的模仿的一個懇求；也不是一種語帶恐嚇且刺耳的堅持，說我們今天應該使用它們，只「因為改教家使用它們」。這可能，而且幾乎肯定會，對我們的敬拜產生一種死氣沉沉的影響。我們大多數人並不是生活在歐洲大陸上，也沒有人生活在16世紀。
This isn’t a plea for a wooden adopting, or a slavish imitation, of any or all older liturgies; nor is it an intimidating and metallic insistence that we should use them today “because the reformers used them.” That could—and almost certainly would—have a deadening effect on our worship. Most of us do not live on the continent of Europe, and none of us lives in the 16th century.
 
我們今天最需要的是在聖靈裏（in Spirit）以及在真理裏的敬拜（譯按：約四23的正確翻譯）。但古老的禮儀應該刺激我們仔細思考，並使我們問如何在今天應用他們的原則，以呼應他們三一神的、以基督為中心的、以聖經為依據的內容，使我們的敬拜，在我們的地方和時間，能呼應他們所表現的福音內容和節奏。
Our greatest need is for worship in Spirit as well as in truth today. But older liturgies should stimulate us to careful thought, and cause us to ask how we can apply their principles today in a way that echoes their Trinitarian, Christ-centered, biblically informed content, so that our worship, in our place and time, will echo the gospel content and rhythm they exhibit.
 
這不是一項容易的任務，它需要智慧、技巧、敏銳度，並謹慎地傳達出其中的原則和目標。但也確實如此，歸根結底，人們傾向於通過經驗和口頭指示來學習和成長。他們需要感知並品味一種更好的方式的幫助和價值。而由於他們的胃口可能已經被現代化的飲食所鈍化，所以一點一滴地推動是很重要的。
This is no easy task, and it requires wisdom, tact, sensitivity, and careful communication of principles and goals. But it’s also true that, at the end of the day, people tend to learn and to grow as much by experience as by verbal instructions. They need to sense and taste the help and the value of a better way. And since their appetite may have been blunted by a diet of modernity, it’s important to advance little by little.
 
我們也不能忘記宗教改革的一些關鍵要點：聖經及其闡釋的中心地位，以基督為教導，恩典的奇妙，對信心的需要，聖靈的事奉，對上帝獨享榮耀的渴望。因為如果沒有這些現實景況，到了最後，我們的敬拜可能會被最精美的禮儀所主宰，卻又是如石頭般的死氣沉沉，缺乏上帝同在的聖潔權能。
Nor must we forget the Reformation keys: the centrality of Scripture and its exposition, the focus on Christ, the wonder of grace, the need for faith, the ministry of the Holy Spirit, the desire for the glory of God alone. For without these realities, at the end of the day, our worship may be ordered by the finest of liturgies and yet be stone-cold dead, lacking the holy power of the presence of God.
 
在我的童年時代，幾乎每一次的敬拜儀式都是以同樣的話開始的：「讓我們敬拜上帝」。現在人們很少聽到這些話了。它們已經被各式各樣的詞語所取代，這些詞語在功能上的意思都是「讓我們感到自在」或「讓我們歡迎你」。我們的歡迎確實應該是熱烈而真實的。
In my childhood, virtually every service of worship began with the same words: “Let us worship God.” One hears them rarely now. They have been ousted by various forms of words that functionally mean “Let us be comfortable” or “Let us welcome you.” Our welcome should indeed be warm and real.
 
但敬拜是親近那位聖者；祂的臨在會產生一種莊嚴喜樂的感覺，和濃濃的令人感到謙卑的敬畏。正是這一點，使我們產生出令人手足無措的特權感，祂歡迎我們進到祂的面前。因為敬拜首先涉及的是神對我們的歡迎，而不是我們彼此的歡迎。
But worship is drawing near to the Holy One; his presence effects a sense of solemn joy, and of densely humbling awe. It is this that creates our overwhelming sense of privilege that he welcomes us into his presence. For worship involves first and foremost God’s welcome of us, not our welcome of each other.
 
我們需要歸回到這種對聖經和宗教改革的看法。這本特殊的崇拜禮儀集為我們指明了正確的方向。在任何善於和明智地使用它的人手中，它必將成為教會的祝福。
We need to return to this perspective of the Bible and the Reformation. This exceptional collection of liturgies points us in the right direction. In the hands of anyone who uses it well and wisely, it will surely be a benediction to the church.
 
編者注：這是《宗教改革的崇拜：來自過去、給當代的禮儀》（Reformation Worship: Liturgies from the Past for the Present），一書的序言，本書由Jonathan Gibson和Mark Earngey編輯（新成長出版社，2018）。