2021-08-15

 

Reforming the Church Service
1改革敬拜仪式
2论崇拜礼仪

作者:Michael S. Horton   1岑跃环译/王一校   2 Virginia Yip
Reforming the Church Service Part 4 of a 6-part series onWorship
http://web.archive.org/web/19991009155116/www.alliancenet.org/radio/whi/commentaries/whi.com.msh.wor4.html原文
http://www.reformedbeginner.net/on-worship-4-liturgy/ 原译文1岑跃环译/王一校版
https://www.facebook.com/groups/462030323850206/posts/4097072803679255/2 Virginia Yip译版
https://www.facebook.com/groups/462030323850206聖經神學研究推廣小組
https://yibaniba.blogspot.com/2017/01/blog-post_1.html原转载
 
 
"Liturgy." It sounds like "allergy," and that's perfect, because many Christians today have an allergy for liturgy. Actually, the idea's very basic: certain things should always be done in a worship service, other things shouldn't. And you need some set of criteria--a rationale, for what's in and what's not.
 
英文“礼仪”(liturgy)这个字,听起来很像是英文中的另一个字,“过敏”(allergy)。这个巧合也算是绝了,因为当下有许多基督徒,一听到“礼仪”这个词就会生发出一股过敏般的抵触感。其实,礼仪的意思不过是指:在崇拜过程中,有些事情是一定需要做的,而另外一些事是不应该出现在崇拜中的,仅此而已。而我们需要的是一些标准,即用来判断什么是属于该做、什么是属于不该做的理由。 2 Virginia Yip译版)
 
仪式”(liturgy)听起来很像是“过敏”(allergy)(在英文中两个单词的读音相近),这真是完美,因为许多现代基督徒对“仪式”过敏。但事实上仪式的意思就是,有些事情应该一直在崇拜中出现,而另一些事则不应该。所以,你需要有某些标准——某些基本原则:什么应该做、什么不应该。(1岑跃环译/王一校版)
 
 
Every church has a liturgy. In the Bible churches and Baptist fellowships of my youth, the liturgy was pretty much the same Sunday to Sunday, and even fairly standard from church to church. You knew what to expect and had a pretty good idea of when to sit, stand, and reach for your hymnal or wallet.
 
每个教会的崇拜程序都有它的礼仪的。我小时候参加的那些圣经教会和浸信会的团契,每个主日的敬拜程序基本上都是很一致的,甚至教会与教会之间的程序都是相当规范的。在崇拜聚会中,你会知道下一步该做什么,你对什么时候该坐下、什么时候当起立、什么时候伸手去翻诗歌本、或者掏出钱包准备奉献等,基本上是有概念的。 2 Virginia Yip译版)
 
每个教会都有仪式。我小时候参加的那些圣经教会和浸信会,每个主日的仪式都很相似,甚至各教会之间都很像。你知道在崇拜中会做什么,并且非常清楚什么时候要坐下,起来,伸手去拿诗歌本或钱包(指奉献)。(1岑跃环译/王一校版)
 
 
During my teen years, though, I spent some time in charismatic circles. Here, we used to ridicule the Baptists as "traditionalists" who stifled the Spirit by the church bulletin. Imagine what we thought of Presbyterians, Episcopalians, and Lutherans! Goodness, they were really "dead traditionalists." And "dead" didn't refer to the doctrine, because it didn't matter whether a church was liberal or conservative. It could have been the most orthodox church in town, but if its style was not youthful and lively, it was "dead," plain and simple. Doctrine didn't decide death or life, the liturgy decided it. Isn't that ironic, that in our charismatic circles we were willing to divide churches over liturgy just as surely as we thought others had done! We were just as caught up in liturgy, by demanding a particular youth-oriented, guitar-strumming, hand-waving, informal style, that we ended up defining life and death in churches by our particular liturgical definitions.
 
不过我在十几岁的时候,在灵恩派的圈子里呆了一段时间。在那里,我们曾经用不屑一顾的口吻指那些浸信会的信徒是“守旧派”的,认为他们在主日崇拜中竟然使用打印好的周报,简直就是在扼杀圣灵的工作。试想想,如果连浸信会我们当时都这么看他们,那对长老会、圣公会、路德会,我们不知道该怎么想了。天呐!这些教会,大可被称为是“死到僵硬了的守旧派”吧!说他们“死”,并非是针对他们的教义而言,因为不管他们是自由派教会的还是保守派教会的(他们甚至可以是全城信仰最正统的教会),只要他们的敬拜风格不够青春活泼,那就是“死的”,就这么简单!我们觉得,判断一间教会是死的还是活的,不是他们所信奉的教义,而是他们所采用的礼拜仪式。够讽刺吧?在我们灵恩派圈子里,我们常常批评其他教会竟然会因为彼此的崇拜礼仪/形式不同而分裂教会。其实,我们自己也正正在干同样的事。我们乃是非常在乎自己的崇拜仪式的,我们的崇拜一定要求具备某种青春带有活力的格调、一定要有吉他伴奏、一定要举手挥手、一定不要正式规矩的风格,以致到头来,我们便不经意地以自己所认定的那种特定崇拜仪式来判定一个教会是活的还是死的了。 2 Virginia Yip译版)
 
但是,在十几岁的时候,我在灵恩派的圈子里呆了一段时间。在那里,我们曾经嘲讽浸信会信徒为“传统主义者”,认为他们是用教会报告单扼杀了圣灵的人。如果连浸信会都这样,可以想象一下我们对长老会、圣公会、路德会的看法。天呐!他们真是“该死的传统主义者”。我们所讲的“死”并不指教义,因为这不在乎教会是自由派,还是保守派。可能某间教会是方圆百里内最正统的,但如果它的风格不年轻活泼,那它就是“死的”,平淡无奇。教义神学并没有决定着教会的生死,礼拜仪式才是决定性的。这难道不是很讽刺吗?在我们灵恩派的圈子里,我们批判别人按仪式来区分教会,可我们自己也这么做。但我们其实也有自己的仪式,我们要求一定要以年轻人为导向、一定要弹奏吉他、一定要举起手、一定要非正式的风格。最终,我们都以自己所认定的某些特定仪式来判定教会的生死。(1岑跃环译/王一校版)
 
 
Once we realize that we all have a liturgy--a philosophy of worship and a general set of criteria by which we judge it, we can begin to ask ourselves and each other, what then is a biblical liturgy? If God is the one who must be pleased with our worship, then he should decide--not the youth, nor the older folks, nor the unchurched or the churched. It's our job to find out how God wants to be worshipped. After all, he is the audience; it is he who must be pleased with our worship, for ultimately he is the Seeker to whom we must be sensitive (Jn. 4).
 
一旦我们意识到我们所有人都有一套自己的崇拜礼仪,即一套关于敬拜的哲学理念和一套判断什么该做、什么不该做的标准时,我们就可以开始问自己、或问他人,究竟符合圣经的崇拜礼仪是怎样的。如果在我们的崇拜聚会中,上帝才是那位该被取悦的主角,那么崇拜该如何进行,就应该由祂来决定才对,而不是由教会里年轻的、或老长的、或慕道的、或在教会中长大的人来决定。我们的责任就是,找出上帝要我们怎么敬拜祂。毕竟,祂才是我们敬拜的受众,祂才是我们的敬拜需要取悦的对象,因为,最终上帝才那位我们需要对之感受有所顾虑的“寻慕者 Seeker”(约翰福音四章)。(译注:在现今的英语世界中,许多福音派教会都在提倡教会的崇拜需要顾虑到“慕道友”的感受,即“seeker-sensitive”。福音派教会用把前来教会想认识基督教的人称为“慕道友 seekers”,乃反应出他们认为,是人在主动寻找上帝。而作者在这里巧妙地用来大写的 Seeker,将之用在上帝身上,就是想说,在崇拜中,做主动的乃是上帝,是上帝来寻找、招聚我们,而不是我们人主动去寻找祂)。(2 Virginia Yip译版)
 
一旦我们意识到我们都有一套仪式——我们都有一套敬拜的哲学理念和我们进行批判的标准。这样,我们就该问问自己和其他人,符合圣经的仪式是什么?如果上帝是在我们的敬拜中得荣耀的那位,那么应该是由他来决定,这不是由教会里的年轻人决定,也不是老年人决定,不是由去教会的人决定,也不是由那些不去教会的人来决定。我们的责任是去寻求上帝想要我们怎么敬拜祂。毕竟,祂是观众。祂是在我们的敬拜中得榮耀的。因为,神才是真正的“顾客”(Seeker),我们必须对神敏感(约4)。(1岑跃环译/王一校版)
 
 
I remember, when I began attending Presbyterian and Reformed churches, how it was both foreign and familiar. My new theology told me that God was the center of attention, so seeing him held up in the service, from the call to worship to Word and Sacrament, to the Benediction, clicked for me. You see, before, I was attending Arminian churches whose human-centered theology shaped a human-centered liturgy. Endless autobiographies called "testimonies," tacky religious floor-shows, an interminable altar call begging folks to let God have his way, and a centrally-located choir with colorful robes framed a sermon of schmooze calculated to please me and make me want to go through this thing again next week. Now, of course, not all of the churches nor all of the services I can recall were as goofy as I'm describing here, but you get the picture.
 
我记得当我开始去长老会和改革宗的教会聚会时,不知怎的,他们的崇拜礼仪怎么就感觉既熟悉又陌生呢?我刚刚学到的神学告诉我,上帝才是我们需要关注的中心。当我在主日崇拜过程中,从宣召到证道,再到圣餐,一直到祝福,整个过程都看到上帝被高举起来时,我才恍然大悟我这刚学到的神学是什么意思。因为先前我是在信奉阿民念神学的教会聚会的,他们人本的神学也自然塑造了人本的敬拜仪式。在他们的崇拜聚会中,有说不完的被称为“见证”的个人生平故事;讲台上是一些表演水平不咋滴的福音短剧;还有那些没完没了的决志呼召,苦苦哀求会众给上帝一个在他们生命中做主掌权的机会;讲台正中间是穿着让人眼前一亮长袍的诗班;所听到的是那些想尽办法取悦我、盼望我下周还会再去教会聚会、献殷勤式的讲道。当然,不是所有的教会,也不是我所参加过的所有崇拜都如我上面描述得那么低俗拙劣,但你大致能看到我要讲的那副图画是怎样的。所以说,问题不是我们的崇拜要不要用礼仪,而是要用哪一种礼仪。若只是说“崇拜礼仪一定要够古老才行”,又或者说“崇拜礼仪一定要被年轻人接受才行”,那都是不够的,“判断我们敬拜的圣经标准是什么?”这才是我们唯一应该问的问题。 2 Virginia Yip译版)
 
我记得,当我开始参加长老会和改革宗教会时,那种感觉既熟悉又陌生。我刚刚接触的改革宗神学观告诉我,神才是关注的焦点,所以在主日崇拜中,从呼召到赞美,到圣道的宣讲,圣礼的执行,祝福祷告,都看见祂被高举,我才开始明白这一切的意义。你知道,我以前参加阿民念派的教会,那些以人为中心的神学很自然就塑造了以人为中心的仪式。无数被称为“见证”的个人自传,寒酸的宗教式助兴表演,没完没了的决志呼召祈求人给上帝让路,穿着五彩长袍的诗班站在舞台中央,一篇想尽办法取悦我的献殷勤式讲道,希望让我下周再过来重复同样的事。当然,不是所有的教会,也不是所有的崇拜都想我描述的这么轻浮,但你应该能明白我的意思。(1岑跃环译/王一校版)
 
 
So, it's not whether liturgy, but which liturgy. It's not enough to say, "It should be old"; nor is it acceptable to judge it by how it appeals to the youth. What are the biblical criteria for judging our worship? That's the only question.
 
所以在此,我想提出七项指导原则,以助大家分析你们的崇拜,希望对大家有所帮助。 2 Virginia Yip译版)
 
所以,不是要不要仪式的问题,而是用哪一种仪式的问题。只是说“仪式是过时的”是不够的,用是否能够吸引年轻人作为判断标准也是不对的。衡量我们敬拜的圣经标准是什么呢?这应该是唯一的问题。(1岑跃环译/王一校版)
 
 
So here I offer seven guidelines that you might find somewhat helpful in analyzing your worship. It may be something that you could take to your worship committee or pastor.
 
所以在此,我想提出七项指导原则,以助大家分析你们的崇拜,希望对大家有所帮助。 2 Virginia Yip译版)
 
在这里,我提供了七条指导原则帮助你分析崇拜。你也可以推荐这些指导原则给你的教会或牧师。(1岑跃环译/王一校版)
 
 
1. It must conform to Scripture by preaching Law and Gospel, along with sermon and sacraments. The sermon isn't the only "preaching" of the morning. The entire service is worship and says a great deal about the church's view of God, Christ, salvation, etc. Is there a regular confession of sin and announcement of pardon? This is not only an ancient requirement of the Christian churches; it is part of the apostolic worship, as you find it in Acts chapter 2, for instance, and in Paul's letters.
 
1、崇拜礼仪本身必须合乎圣经,其中有对律法和对福音的宣讲。“礼仪”本身是具有宣讲信息的功用的,与讲道和施圣礼一样。主日崇拜中,并非只有证道的部分才有宣讲的功用,整个崇拜聚会都是属于敬拜,你从一间个教会的崇拜程序中可以看到这间教会的上帝观以及对基督、对救恩的看法。例如,在他们的礼仪中,有没有固定的认罪和宣赦的环节呢?这些环节,不仅是初期教会的敬拜礼仪传统,也是使徒时期崇拜礼仪的一部分,正如你在使徒行传第二章和保罗书信中所能找到的那样。 2 Virginia Yip译版)
 
1、崇拜仪式本身必须宣讲律法与福音,仪式本身有宣讲的功能,与圣道和圣礼同样。讲道不仅是崇拜当天唯一的宣讲。整场崇拜都是敬拜,传递着教会对上帝、基督、救赎的看法。仪式里是否有认罪悔改的祈祷和赦罪的宣告呢?这不仅是古代基督教会的要求,也是使徒崇拜的一部分。正如你在使徒行传第二章和保罗书信中看到那样。(1岑跃环译/王一校版)
 
 
2. It must link the individual to the larger church body and not only to the church here and now, but to Christ's body throughout the world and throughout all ages. Is our worship uniquely American or determined by the "contemporary"? This isn't just a question of style, but of doctrine. We worship with the "cloud of witnesses" (Heb. 12) and the Psalms are full of the recounting of God's works with his people throughout history. We aren't individualists who are seeking a "worship experience" that's relevant to us, but baptized Christians who are in covenant with the "communion of saints" and "one holy, catholic, and apostolic church" (Apostle's Creed).
 
2、崇拜礼仪必须把每个个体与整体教会联系起来,不仅与你当下、本堂的教会联系起来,更是与世界各地、从古到今整个基督的身体联系起来。我们要问,我们的崇拜是否单单是美国式的(译注:或单单具有中国特色的)呢?或者特别具有现代敬拜风格的呢?敬拜不是一件单单关乎风格的事,而是关乎教义的事。我们是与“如同云彩般的见证人”(来12)一同敬拜的。在诗篇中,我们也读到诗人常常忆述上帝是怎么在祂历世历代的子民中工作的。我们不是以个人主义者的身份前来敬拜、各自寻求适合自己“崇拜体验”而已,而是一群受洗归入基督的基督徒,我们是在圣约中与“圣徒相通”、与“圣而公且延续了使徒传统之教会”(使徒信经)的信徒一同敬拜的。 2 Virginia Yip译版)
 
2、崇拜仪式必须把个人与更大的教会身体联系起来,不仅仅是此时此地的教会,更是那各地各方、各世各代的基督身体。我们的崇拜是否是美国独有的,当代思想决定的?这不仅是风格的问题,而是教义的问题。我们是与如同云彩般的见证人(来12)一同在敬拜的。诗篇中也充满了历史上神在祂子民身上工作的描述。我们不是寻求与适合自己“崇拜体验”的个人主义者,而是在“圣徒相通”与“圣而公之教会”(使徒信经)的约中受了洗的基督徒。(1岑跃环译/王一校版)
 
 
3. It must be God-centered, not us-centered. God is the audience and we are the choir. Are the "professionals" up front the focus of attention? Are they entertaining us or are they leading us in corporately entertaining God? Where is the focus?
 
3、崇拜礼仪必须以上帝为中心,而不是以我们人为中心的。上帝是受众,我们全体会众都是诗班。我们要问,在崇拜过程中,那些站讲台上的“专业唱诗班”会不会不经意地成为了我们关注的焦点呢?他们是在娱乐我们,还是在带领我们一同来取乐上帝呢?我们把焦点放在了哪里? 2 Virginia Yip译版)
 
3、崇拜礼仪必须是以上帝为中心,而不是以我们为中心的。上帝是观众,我们是诗班。那些 在舞台上的“专业人士”是否成了崇拜的焦点?他们是在娱乐我们,还是带领我们在娱乐上帝呢?谁才是焦点?(1岑跃环译/王一校版)
 
 
4. It must worship the correct God correctly. The first three of the 10 Commandments concern our correct worship of the only true God. God is more concerned with true worship than with anything else. Even our salvation is a means to that end of bringing praise and glory to God's name. It isn't enough to worship the true God according to our own fancy; he must be worshipped in his own way, as Aaron's sons learned the hard way. When they wanted to offer an unauthorized fire in the temple, it was out of the best of motives, but God turned them to ash before Aaron himself. "Before man, I will show myself as holy," God declared. We must not trifle with God in the matter of worship.
 
4、崇拜礼仪必须运用正确地方式来敬拜正确的上帝。十诫的前三诫讲的,都是关于我们当如何正确地敬拜这位独一真神。上帝所在乎的,没有比人当如何正确地敬拜祂这件事更重要了。我们甚至可以说,连祂对我们的救赎,也不过是为了达到敬拜祂这一终极目的的过程而已。祂对人最终的目的,就是叫人晓得如何将赞美和荣耀归与祂的名。我们若只凭自己的想象或自己的心灵诚意来敬拜上帝是不够的,上帝只能按照祂自己所吩咐人的方式来接受人的敬拜。亚伦的儿子不正是在这件事上没有学好而为此付上了极大的代价吗?当他们试图在殿前献凡火时,乃出于最好的动机的,但上帝却在亚伦面前当场把他们烧成了灰烬。上帝宣告说,“在人面前,我要显为圣”。在敬拜上帝这件事上,我们绝不能轻忽随便,随己意而行。 2 Virginia Yip译版)
 
4、崇拜仪式必须正确地敬拜真正的上帝。十诫的前三诫关乎我们对独一真神的正确敬拜。上帝在乎正确的敬拜胜于其他任何事。甚至我们的救赎也为了将赞美和荣耀归给上帝的名。只凭自己的想象敬拜上帝是不够的。上帝必须按祂自己吩咐的方式受敬拜。亚伦的儿子们为此付了极大的代价。当他们想在圣殿(会幕)中献凡火的时候,即使是出于最好的动机,但上帝仍使他们在亚伦面前把他们烧灭。上帝说,“在众民面前,我要得圣洁”。在敬拜的世上,我们绝不能轻视上帝。(1岑跃环译/王一校版)
 
 
5. It must emphasize and undergird Word and Sacrament as the central foci of worship. Is "fellowship" more important than the sermon and Holy Communion in our church?
 
5、崇拜礼仪必须强调且巩固圣道与圣礼,突出其在崇拜的中心焦点地位。我们要问自己,在我们教会聚会中,会不会把“团契相交”看得比讲道和圣餐更重要? 2 Virginia Yip译版)
 
5、崇拜仪式必须强调并巩固圣道与圣礼在崇拜的中心焦点地位。在我们的教会中,是不是“团契时间”变得比讲道和圣餐更重要?(1岑跃环译/王一校版)
 
 
6. It must be useable. In other words, we have to instruct people in anything that is unfamiliar. One reason people will say, "It's just rote repetition" of ancient liturgies is due to the laziness, apathy, or lack of awareness on the part of the minister in terms of explaining it all. We can't assume that each new generation understands what's going on.
 
6、崇拜礼仪必须好用、能用、方便使用才行。换句话说,如果礼仪中有会众不熟悉、不理解的部分,我们必须教导他们,让他们明白其中的含义。很多人对古教会流传下来的敬拜礼仪的看法乃是,“礼仪嘛,不过就是一些墨守成规、每周都要重复走过场的形式呗!”。他们之所以有这种观感,其原因就在于领会的圣职人员或是出于自身的懒惰、或是出于对会众对礼仪无知这件事无法感同身受、或者意识不到,以致于没有好好地、经常地向他们解释。我们不能假设每一个新世代的信徒都能够自然而然了解教会崇拜礼仪中每一个环节、每一个动作到底代表什么、有什么意义。 2 Virginia Yip译版)
 
6、崇拜仪式必须是方便使用的。换句话说,我们必须教导大家他们不熟悉的内容。很多人说“仪式只是死记硬背古代礼仪”的原因就是因为牧师在解释仪式上的懒惰、漠不关心和缺乏意识。我们不能假设每一个新世代都了解这些是怎么一回事。(1岑跃环译/王一校版)
 
 
7. It must communicate to contemporary men and women. The Reformation recovered congregational singing and participation. No longer left to the "professionals" (the choir, etc.), the entire congregation read the Scriptures in unison, prayed in unison, and sang in unison. But that meant that they had to have it in their own language, so the Reformation neither shirked its obligation to the past, nor to the present and the future.
 
7、崇拜礼仪必须对当代人有意义。宗教改革重新拾回了会众唱诗和会众参与的崇拜活动。崇拜不再是留给“专业人士”(如诗班等人)负责的事,而是全体会众的事,会众可以一同诵读圣经、一同参与祷告、一同和声歌唱。但这就意味着敬拜者必须用自己能懂的母语来敬拜了。所以,宗教改革既没有推脱对过去历史的义务、也没有忽略对但当下与未来历史的责任。 2 Virginia Yip译版)
 
7、崇拜仪式必须能与当代人沟通。宗教改革恢复了会众的颂赞与参与。不再有“专业人士”(诗班等),而是全会众同声读经、同声祷告、同声唱诗。但是,这意味着他们必须用自己的语言。所以,宗教改革既不逃避对过去的义务、也不回避当代和未来的责任。1岑跃环译/王一校版)



:本文为Virginia Yip 叶老师为她的敬拜课程特别预备,是在中文原译稿上做出的修改或重译,为方便教学,中文题目也稍作了改动。

一校版)