作者: Michael Allen 譯者: Maria Marta
無可否認，「系統神學」是一個具有臨床含義的標簽。它使人浮想起這樣一幅畫面：神學家是一個手裏拿著上帝的活潑聖道的人，不料他竟將聖經的真理體系解剖，肢解成碎片，以便自己貼上標簽（通常用拉丁語！），再將這些碎片編進自己精心設計的類別。盡管系統神學的這種涵義在普及的基督教文化中屢見不鮮，但它不代表大多數基督教神學家就是標簽所刻意標示的含義。系統神學非但沒有試圖將天衣無縫的聖經真理分割，反而考量「神的全部計劃」（徒廿27）在任何特定主題上的教導，並反映上帝啟示的，聖經各個主題之間的關系。
在系統神學裡，我們不僅要問：「關於救恩，聖經教導我們什麽？」 或「關於好行為，聖經教導我們什麽？」我們還要問：「聖經如何講述救恩和好行為？」當然，第二個問題的聖經答案是，救恩並非隨著好行為之後而來的（弗二8–9）。相反，救恩先於好行為（10節）。救恩是先於，而不是後於好行為，這一點對理解救恩與好行為的本質，和對理解作為單獨主題的救恩與好行為同樣重要。的確，一個人不明白救恩和好行為的關系，就不可能對任一個主題有一個符合聖經的理解。
因此系統神學視聖經教導的主體為活的有機體，為各個肢體提供愛的關注，並找出它們彼此之間的有機關系。從根本上說，系統神學幫助我們更好地明白上帝和一切與上帝有關的事物，這種關系封裝在耶穌基督的「頭」和「祂的身體」之間的活的關系裏（弗一1:22–23）。接下來，我們將考量系統神學如何為教會服務，和指導基督徒的生活：1. 通過塑造一個以讚嘆為特征的心意 2. 通過指引以敬拜和見證為特征的生活。
智慧提升讚嘆
系統神學可以歸類稱為聖經「智慧」的一種，根據奧古斯丁的觀念，智慧牽涉的不僅僅是不同事物的知識，不僅僅是應對不同環境所需要的「知道—如何」的實踐。對於奧古斯丁來說，真智慧涉及一種對關系的沈思覺悟，即對暫時與永恒的事實之間的關系；受造物與三一上帝（一切受造物的創始者、成終者）之間的關系的沈思覺悟。
奧古斯丁以這種方式描述智慧，捕抓了一些重要的，聖經在各種主題上教導我們的方式。當摩西開始描述創造，他以上帝開始：「起初， 神創造天地」（創一1）。當約翰開始描述救贖，他也以上帝開始：「太初有道，道與 神同在，道就是 神」（約一1）。詩人在默想上帝奇妙的受造物的種類時，盡管它們的類型多種多樣，但他亦能從中識別出它們準備讚美耶和華的名的統一合唱（詩一四八）。透過救贖歷史上的種種迂回曲折，思考到上帝對猶太人和外邦人救恩計劃的奧秘工作時，保羅在上帝面前發出了油然的驚嘆：「萬有都是本於他，倚靠他，歸於他」（羅十一36）。
作為聖經智慧的一種，系統神學考量三位一體的上帝、聖經教導的最高主題、一切與上帝有關的事物。系統神學周密考慮上帝神聖的三位一體：它思考上帝的本體、完美、位格、旨意、工作。系統神學也周密考慮所有事情：它思考創造、罪、基督等等。在思考後面提到的這些話題的過程中，系統神學總是關注觀察它們與上帝，即他們的創始者和完成者的關系。系統神學是這樣展現以上帝為中心的組織原則。
巴文克（Herman Bavinck）在這方面對系統神學的本質作了恰如其份的的總結。根據巴文克的總結，系統神學「為我們描述上帝，從開始到結束總是上帝-------上帝的本體、上帝的創造、上帝反對罪、上帝在基督裡，上帝透過聖靈破除所有障礙，引導整個創造回歸祂旨意的目的：祂聖名的榮耀。」「鑒於對上帝和一切與上帝有關的事情的關注」，巴文克繼續說道，「系統神學不是枯燥無味的科學。它是神學理論；是上帝美德和完美的榮耀頌；是敬拜和感恩的讚美詩；是一曲『在至高之處，榮耀歸與 神！』」（路二14）。我們可以說，系統神學為唱讚美詩而設。教義神學（系統神學的另一名稱）為榮耀頌而設。總之，系統神學是提升以上帝為中心的讚嘆的聖經智慧。
智慧引導敬拜與見證
系統神學不僅塑造智慧，而且這種被塑造的智慧能使人過敬拜和見證的生活。保羅對羅馬人所說的話正是指向這個方向。接著羅馬書十一章33- 36節那些崇高的讚美，使徒保羅轉向道德指導：「所以弟兄們，我憑著 神的仁慈勸你們，要把身體獻上，作聖潔而蒙 神悅納的活祭；這是你們理所當然的事奉（『理所當然的事奉』或譯『屬靈的敬拜』）。 不要模仿這個世代，倒要藉著心意的更新而改變過來，使你們可以察驗出甚麼是 神的旨意，就是察驗出甚麼是美好的、蒙他悅納的和完全的事。」（羅十二1–2）。
上帝渴望全面献上自己为供物的敬拜。在这方面所提及的「你的身体」旨在说明，即使自身这个最基本或平凡的元素--------可怜的身体，由于受到罪的影向和诅咒，要遭受痛苦和将会死亡-------可以和能够在赞美中献给上帝作供物。这里保罗跟从申命记第六章的命令，獨一的上帝（4节）召唤在敬拜上帝的事奉中全心、包括全人在内的奉献：「你要全心、全性、全力愛耶和華你的 神」（5节）。上帝所渴望的不仅仅是仪式和祭物，更必需是整个人的「活祭」。
這樣的奉獻不是沒有遭到反對。當然，保羅首先警告防範無神文化的侵蝕：「不要模仿這個世代」。使徒吩咐我們，要排除魔鬼和這個罪惡世界所精心策劃的壓力，不要讓對方把我們的靈魂撂倒。無論在埃及，或在迦南，或在第一個世紀的羅馬，還是在二十一世紀的西方，我們都能看到文化是如何把人們引向歧途的，我們受吩咐要「警惕防範」。但能夠把無辜者牽進其控制之下的，不僅僅是無神文化。
我們自己是問題的一部分，因為我們看到保羅繼續說道，「倒要藉著心意的更新而改變過來」。我們不敢卷入世界的罪惡循環，但我們也必須脫離我們自己內心的邪惡。我們的屬靈現狀是不能接受的；我們必須成聖和有內在的改變。
如果潛伏著這些外部和內部的威脅，那麽保羅建議我們如何抵擋它們，追求我們的崇拜和見證-------我們是為此受造的？保羅說，我們的心意必須更新，好叫我們能察驗。「心意的更新」（羅十二2）包括將你的心意重新定位於上帝和上帝為你作成的憐憫之工（羅十一33–36）。這就就是為什麽羅馬書十二章1–2節的道德吩咐在邏輯上遵循源自羅馬書十一章1–11節的上帝的榮耀恩典的論述。（這種關系由羅馬書十二章1節中的過渡詞「因此」間接提出來）。「憑著神的仁慈」，我們以理所當然的方式敬拜上帝，由此宣布放棄世界的虛妄和愚頑的敬拜（一21–23）。系統神學將我們的順服置換和重新定位，提醒我們總要透過上帝的憐憫鏡頭來看自己。只有當我們在這個框架內了解我們自己和對我們的吩咐時，我們才能察驗出「甚麼是美好的、蒙他悅納的和完全的事」（十二2）。保羅簡要地敘述了一種理智門徒的形式，藉此，我們能夠辨別和成熟具備明智和敬虔的辨別能力，以致我們能在敬拜中尊榮上帝；在我們的見證，在傳述上帝可記念、至善的名，在歌唱上帝的公義時，證實上帝（詩一四五7）。
綜上所述，基督徒的生活是一種「屬靈的敬拜」的生活（羅十二1；我們的翻譯）。當那一位呼召過「敬拜」的生活時，基督徒蒙呼召要成為「活祭」（十二1），將一生獻給上帝的榮耀和我們的鄰舍的好處。當那一位呼召過「屬靈的敬拜」的生活時，基督徒明白藉著自己「心意」的「更新」，將自己的一生奉獻給上帝和鄰舍的意義（十二2）。在要過「屬靈的敬拜」的生活這一呼召中，系統神學特別適合幫助我們。透過幫助我們以上帝為中心的角度來看現實，系統神學塑造一種智慧與讚嘆的心意。透過幫助我們思考一切事情（尤其是我們自己的切身救贖）如何與上帝，我們的創始者和完成者有關系，系統神學也指導我們的敬拜生活：「願榮耀歸給他，直到永遠。阿們」（羅十一36）。
本譯文所引用的經文均出自聖經新譯本。
Dr.
Michael Allen is associate professor of systematic and historical theology at
Reformed Theological Seminary in Orlando, Fla.
本文原刊於Tabletalk雜誌2017年一月號 。
The
Importance of Theology
by
Michael Allen
“Systematic
theology” is a label with admittedly clinical connotations. It conjures a
picture of the theologian as someone who takes in hand the living Word of God
only to dissect and dismember the body of biblical truth into various pieces so
that he might label (often in Latin!) and arrange those pieces in categories of
his own meticulous devising. Though such a connotation of systematic theology
is not uncommon in popular Christian culture, it does not represent what most
Christian theologians have intended by the label. Far from attempting to divide
the seamless garment of biblical truth, systematic theology considers what “the
whole counsel of God” (Acts 20:27) teaches on any given topic and reflects upon
the divinely revealed relations between the Bible’s various topics.
In
systematic theology, we not only ask, “What does the Bible teach about
salvation?” or “What does the Bible teach about good works?” We also ask, “How
does the Bible relate salvation and good works?” The Bible’s answer to the
latter question, of course, is that salvation does not follow from good works
(Eph. 2:8–9). Rather, salvation precedes good works (v. 10). That salvation
precedes rather than follows good works is just as vital for understanding the
nature of salvation and good works as it is for understanding salvation and
good works as isolated topics. Indeed, one cannot have a biblical understanding
of either topic without understanding the relationship between them.
Systematic
theology thus contemplates the body of biblical teaching as a living organism,
offering loving attention to its various members and tracing their organic
relations to each another. Ultimately, systematic theology helps us better
understand God and all things in relation to God, a relation that is
encapsulated in the living bond between Jesus Christ, “the head,” and the
church, “which is his body” (Eph. 1:22–23). In what follows we will consider
how systematic theology may serve the church and inform the Christian life: (1)
by shaping a mind characterized by wonder and (2) by directing a life
characterized by worship and witness.
Wisdom
That Promotes Wonder
Systematic
theology can be classified as a species of biblical “wisdom.” According to
Augustine, wisdom involves more than the knowledge of distinct objects and more
than the practical “know-how” needed to navigate different circumstances. For
Augustine, true wisdom involves a contemplative awareness of the relationship
between temporal and eternal realities, the relationship between creatures and
the triune God, who is the author and end of all creatures.
In
describing wisdom in this manner, Augustine captures something significant
about the way the Bible teaches us about various topics. When Moses begins his
account of creation, he begins with God: “In the beginning God” (Gen. 1:1).
When John begins his account of salvation, he too begins with God: “In the
beginning was the Word, and the Word was with God, and the Word was God” (John
1:1). The psalmist contemplates the marvelous variety of God’s creatures and,
yet, for all their variety, he discerns in them a unified chorus, ready to
praise the name of the Lord (Ps. 148). Having considered the mysterious
outworking of God’s plan of salvation for Jew and Gentile through the manifold
twists and turns of redemptive history, Paul bursts forth in awe and wonder
before the God “from whom and through whom and to whom are all things” (Rom.
11:36).
As a
species of biblical wisdom, systematic theology considers the triune God, the
supreme subject matter of biblical teaching, and all things in relation to God.
Systematic theology contemplates God the Holy Trinity: it considers God in his
being, perfection, persons, counsel, and works. Systematic theology also
contemplates all things: it considers creation, sin, Christ, and so forth. In
considering the latter topics, systematic theology is always concerned to view
them in relation to God, their author and end. Systematic theology thus
exhibits a God-centered organizing principle.
Herman
Bavinck well summarizes the nature of systematic theology in this regard.
According to Bavinck, systematic theology “describes for us God, always God,
from beginning to end—God in his being, God in his creation, God against sin,
God in Christ, God breaking down all resistance through the Holy Spirit and
guiding the whole of creation back to the objective he decreed for it: the
glory of his name.” Given its focus on God and all things relative to him,
Bavinck continues, systematic theology “is not a dull and arid science. It is a
theodicy, a doxology to all God’s virtues and perfections, a hymn of adoration
and thanksgiving, a ‘glory to God in the highest’ (Luke 2:14).” Systematic
theology, we might say, is for singing. Dogmatics (another name of systematic
theology) serves doxology. In sum, systematic theology is biblical wisdom that
promotes God-centered wonder.
Wisdom
That Directs Worship and Witness
Systematic
theology not only shapes wisdom, but that wisdom also enables a life of worship
and witness. Paul’s words to the Romans turn in just this direction. After
those lofty praises found in Romans 11:33–36, the Apostle turns toward moral
guidance: “I appeal to you therefore, brothers, by the mercies of God, to
present your bodies as a living sacrifice, holy and acceptable to God, which is
your spiritual worship. Do not be conformed to this world, but be transformed
by the renewal of your mind, that by testing you may discern what is the will
of God, what is good and acceptable and perfect” (Rom. 12:1–2).
God
desires worship, the offering of one’s own self in its entirety. In this
regard, surely the mention of “your bodies” is meant to suggest that even the
most base or mundane element of the self—this wretched body that suffers and
will die due to the effects of sin and curse—may and can be offered unto God in
praise. Paul follows the instruction of Deuteronomy 6 here, wherein the
singularity of God (v. 4) beckons forth the whole-hearted, all-inclusive
devotion of self to God’s service in worship: “You shall love the Lord your God
with all your heart and with all your soul and with all your might” (v. 5). God
desires not merely tithes and offerings, rites and ceremonies, but a “living
sacrifice” entailing one’s whole being.
Such
devotion does not come unopposed. First, of course, Paul warns against the
encroachments of a godless culture: “Do not be conformed to this world.” The
Apostle calls us to put a spiritual stiff-arm between our souls and the devious
pressures of the devil and this sinful world. Whether in Egypt, Canaan,
first-century Rome, or the twenty-first century West, we can see how cultures
lead astray, and we are called to be alert. But it is not merely a godless
culture that might draw innocents into its sway.
We
are ourselves a part of the problem, for we see that Paul continues, “But be
transformed by the renewal of your mind.” We dare not be drawn into the sinful
cycles of the world, but we must also be drawn from the evil inclinations of
our own hearts. Our spiritual status quo is not acceptable; we must be
sanctified and transformed within.
If
these external and internal threats lurk, how does Paul suggest we fend them
off and pursue the kind of worship and witness for which we were made? Our
minds must be renewed, he says, so that we might be discerning. The “renewal of
your mind” (Rom. 12:2) involves reorienting your frame of mind to God and to
God’s merciful work done on your behalf already (Rom. 11:33–36). That is why
the moral call of Romans 12:1–2 follows logically from the preceding exposition
of God’s glorious grace in Romans 1–11. (This relationship is alluded to by the
transitional word therefore in Rom. 12:1). “By the mercies of God,” we are to
worship God in reasonable ways, thereby renouncing the foolish and futile
worship of the world (1:21–23). Systematic theology displaces and relocates our
obedience, reminding us always to see ourselves through the lens of God’s
mercy. Only when we know ourselves and our calling in that framework, are we
capable of discerning “what is good and acceptable and perfect” (12:2). Paul is
sketching a form of intellectual discipleship by which we are enabled and
matured unto wise and godly discernment so that we can honor God with our worship
and attest God by our witness, pouring forth the fame of His abundant goodness
and singing aloud of His righteousness (Ps. 145:7).
To
sum up, then, the Christian life is a life of “reasonable worship” (Rom. 12:1;
translation ours). As one called to a life of “worship,” the Christian is
called to be a “living sacrifice” (12:1), to dedicate his life to the glory of
God and the good of his neighbor. As one called to a life of “reasonable
worship,” the Christian learns what it means to dedicate his life to God and
neighbor through the “renewal” of his “mind” (12:2). Systematic theology is
especially suited to assist us in the call to “reasonable worship.” Systematic
theology shapes a mind of wisdom and wonder by helping us view reality from a
God-centered perspective. Systematic theology also directs a life of worship
and witness by helping us consider how all things (not least our own redeemed
selves) relate to God as their author and end: “to him be glory forever” (Rom.
11:36).
