(A
Church History Perspective)
文/林慈信
第五十課 我們是誰？ - 從教會歷史看福音派的身份 （一）
I．我們是基督新教PROTESTANTISM: We are Protestants
1517 馬丁路德 – 宗教改革
Martin
Luther – The Protestant Reformation
天主教 vs. 基督教 （基督新教）之別﹕ Roman Catholicism vs. Protestantism:
1
. 至高權威﹕《聖經》？或《聖經》 + 教會的教導權威（教皇+會議）？
Highest
authority: Bible? Or the Bible+church’s teaching authority (Pope+ councils)?
The magisterium of the church = the church’s teaching authority
2
. 耶穌基督救贖功勞如何獲得﹕只藉信心？或信心+行為（聖禮）？
How
to receive the benefits of the redemption accomplished by Jesus Christ on the
cross: through faith only? Or faith plus
works (sacraments)?
3. 神人之間中保﹕一位（基督）？或多位（耶穌+聖人）？
The
mediator between God and man: only one (Christ)? Or many (Christ + saints)?
我們身為基督新教，是因為信念，不是因為方便。
We
are Protestants by conviction, not by convenience.
宗教改革的「五個唯獨」﹕
唯獨《聖經》 Sola Scriptura （以經解經）
唯獨信心
Sola fidei
唯獨恩典
Sola gratia
唯獨基督
Sola Christus
唯獨為了神的榮耀 Sola gloria Deo
參﹕《劍橋宣言》。Cf. Cambridge Declaration,
1996.
II．我們是正統的基督教
ORTHODOX CHRISTIANITY: We Are
Orthodox Christians
「正統」 = 走在正的道路上。Orthodox = “right
way.”
我們對「正統」的定義﹕相信《聖經》。
Our
definition of “orthodoxy”: Bible-believing.
歷史﹕路德會，信義宗教會很多是正統的。歷史上曾有宗教改革後正統神學時期。
Historical
background: Many Christians in the Lutheran Church= orthodox Christians: a
period after the Protestant Reformation: the formulation of “Lutheran
orthodoxy.”
路德和加爾文的第二，三代，將信仰第內容系統化﹕基督教正統時期。
The
2nd and 3rd generation after Luther and Calvin =the period of Protestant
orthodoxy
(Lutheran
orthodoxy, Reformed/Calvinist orthodoxy); they systematized the Protestant
faith
into
creeds.
涵義﹕新派，自由派，新正統派，新福音派等不是正統基督教信仰。
今天尤其在解經（釋經學）方面，如何判斷一位神學家是否正統，越來越困難。
可是，我們判斷信仰立場時，並不同時判斷持有這信仰者得救與否。
Implication:
liberalism, neo-orthodoxy and neo-evangelicalism are NOT orthodox.
John
Frame (personal remark to author): It is becoming increasingly difficult to
determine whether a scholar is orthodox today, especially in hermeneutics and
exegesis.
However,
when we discern a theological position or a belief, we do not at the same time
make a judgment as to whether a person who holds such a belief is saved or not.
J.
Greshem Machen, Christianity and Liberalism. 梅欽，《基督教真偽辨》，改革宗。
Cornelius
Van Til, Christianity and Barthianism.
III．我們是相信大公教會的基督徒
ECUMENICITY: We Believe in the
Ecumenical (Holy Catholic) Church
基督教的正統信仰，往往是因為異端出現，教會作出回應而訂定的。
The
orthodox Christian faith is often formulated because of the rise of heresies,
and through the church’s response to heresy.
早期教會的大公會議﹕基督教承認頭四個會議的決定，尤其是《尼西亞信經》等。
The
ecumenical councils of the church, especially the first four (Nicene Council
and the Chalcedon Council, etc.), made decisions on the Christian faith which
Protestants accept.
不過們不認同由自由派神學領導的普世基督教會合一運動（WCC）。
However
we do not identify with the “ecumenical movement” embodied in the World Council
of Churches, and the National Council of Churches of Christ USA.
IV．我們是福音派EVANGELICALISM: We Are Evangelicals
「福音派」 (Evangelical) 一詞有多種不同的用法﹕
There
are many ways in which the word “evangelical” is used:
歐洲，拉丁美洲，非律賓﹕「福音派」一詞 = 基督教（新教）的意思。
In
Europe, Latin America, Philippines: “Evangelical” = Protestant.
英國﹕衛斯理的復興，及其後代（第二，第三代）=均被稱為「福音派」。
In
England, the Wesleyan revival (1740s) is called the “Evangelical Awakening.”
Then
came the 2nd and 3rd generation of the Evangelical Awakening.
英國﹕聖公會裏的福音派。
（2003年﹕第三世界與福音派的聖公會領袖，考慮離開聖公會。）
Evangelicals
in the Church of England = Low Church Anglicans.
2003:
Evangelicals in the Church of England, and Third-World Anglican leaders, are
considering leaving the Anglican Communion.
High
Church’s mission society: Society for the Propagation of the Gospel;
Low
Church’s mission society = Church Missionary Society.
在1990年代，以宗教社會學角度給「福音派」一個定義；「福音派」人士強調禱告，讀聖經，重生得救的必須，佈道與宣教的重要性。任何喜歡葛培理的人！
這定義可說是準確，但不足夠！ 其實「福音派」就是正統的基督教信仰與生活。
Some
sociologists of religion defined “evangelicalism” this way 1990s: Evangelicals
put an emphasis on prayer, reading the Bible, the necessity of the born-again
“conversion experience”, and the importance of evangelism and missions. This is an accurate description, but not an
adequate (sufficient) definition!
Anybody who likes Billy Graham!
Evangelicalism
is simply orthodox Christian faith and life.
V．敬虔主義 ﹕我們追求與神親密PIETISM:
We Seek Intimacy with God
歷史上，每一個時期都有神的兒女，追求更直接，親密的經歷神﹕這是正當的。
In
every generation in church history, there are some/many Christians who are
hungry and thirsty or a more direct, a more intimate experience of God. This is proper and good.
宗教改革之後追求與神親密的運動﹕The Protestant search for
intimacy: several waves.
第一波﹕英國的清教徒運動。 1st wave: English Puritans
-1558-1710
第二波﹕荷蘭的敬虔主義 。2nd wave: from England, it spread to Dutch Pietism.
第三波﹕德國的敬虔主義。 3rd wave (most famous):
German Pietism: Spener, Francke, in Halle, Germany; Count Nicholas Von
Zinzendorf; Moravian Brethren; etc.
到了19世紀，敬虔主義與後來的基要主義加上了一些特徵﹕
By
the 19th century, Pietism took on some added characteristics:
反知識 Anti-intellectual
反文化 Anti-culture
反主流宗派 Anti-denominational (free
church)
反都市 Anti-urban
這是最早期的敬虔運動沒有強調的。This was not emphasized by the
earlier Pietists.
VI．19，20世紀改革宗領導的護教運動﹕
我們相信《聖經》是經得起理性的挑戰與考驗的
19th
- 20th Century Reformed Apologetics Provides Leadership:
We
Believe that the Bible Does Stand the Test and Challenge of Intellectuals
1790年代 – 康德；破碎了宇宙﹕現象界與真理界。
1790s
– Immanuel Kant – the universe is shattered: phenomenal (logic+science);
noumenal (religion+morality)
1790年代 – 士萊馬赫 Friedrich Schleiermacher。
現代（新派）神學的開始 ﹕宗教的本質乃是，人感覺依靠宇宙中的「絕對的」。– father of modern theology
(essence of Christianity = feeling of dependence on “the infinite”)
1812美國長老會的普林斯頓神學院，從普林斯頓大學分出來。
Princeton
University -> Princeton Theological Seminary (separated from university)
Archibald
Alexander – 1st president
Charles
Hodge 賀治 – wrote Systematic Theology 《系統神學》。
Benjamin
B. Warfield (B.B. Warfield) 華爾費德 – wrote many book reviews
A.A.
Hodge – Charles Hodge’s son
賀治，華爾費德是19世紀，美國教會面對新派神學的護教領袖。
Hodge
and Warfield were the leaders in apologetic vs. liberal theology, in 19th
century.
華爾非德的文章（收在《聖經的默示與權威》一書中），目前還是維護《聖經》默示的經典之作。
B.B.
Warfield’s essays, collected in The Inspiration and Authority of the Bible, are
still the classic defense of the Bible’s inspiration.
19世紀美國社會與文化的主流，由長老會，美國版本的加爾文主義領導！
American
society and culture in the 19th century were led by American “Calvinism”
exemplified
by the Presbyterian Church.
1898 荷蘭首相，系統神學家兼Free University of Amsterdam 創辦人，校長﹕凱伯 。
Abraham
Kuyper 訪問美國，在普林斯頓大學演講 。
In
1898, the Prime Minister of the Netherlands, Abraham Kuyper (also a systematic
theologian and the founder of the Free University of Amsterdam), came to the
USA and gave the “Stone Lectures” – still in print today:
Abraham
Kuyper, Lectures in Calvinism (Eerdmans)
其演講內容，參﹕《加爾文傳》（中國版），下半部。
對美國教會警告﹕歷史告訴我們，人類文明永是敬拜真神與敬拜偶像之爭。
Kuyper
warned the American church: the history of human civilization will always be a
battle between the worship of the true God, and idol-worship.
不幸地，美國走實用主義的路線 (William James 與 杜威，杜威1920-21訪華)。
Unfortunately,
America and America’s church followed the philosophy of pragmatism (William
James, John Dewey – Dewey visited and lectured in China, 1920-21)
美國的文化一直是反理性的文化 。
Cf. a
major book in American history; Anti-Intellectualism in American Life.
胡適﹕少談一些主義，多談一些問題 （胡適 = 杜威的門徒）。Hu Shi (Dewey’s disciple in China): talk less about “-ism’s” (ideologies), more on solving practical
problems.
因此，雖然賀治，華爾費得，凱伯等大聲疾呼，美國教會繼續走實用路線至今
（華人教會透過一部分的宣教士承受了這種反知識，反理性，反神學，反文化精神，以致華人教會的神學思想，神學教育一直貧乏至今。）
Result:
Although Hodge, Warfield and Kuyper defended and expounded the Christian faith,
the American church continued to be fundamentally pragmatic. The Chinese church inherited this kind of
anti-intellectual, anti-rational, anti-theological, anti-cultural
attitude. Result: theological thought
and theological education have been impoverished till now.
注﹕走敬虔主義路線，追求與神親密交通，
不一定等於成為一個反知識，反理性，反文化，反神學者！
Note:
A Christian who is a Pietist, who seeks an intimate relationship with God, does
not necessarily has to be anti-intellectual, anti-rational, anti-culture, and
anti-theological.
VII．基要主義﹕我們是基要主義者
FUNDAMENTALISM: We Are
Fundamentalists
1860 （南北戰爭）之前﹕無保守、福音派與自由派之分（指美國而言）。
Before
1860 (before the Civil War, 1861-65): there was no division between
fundamentalists and liberals in the USA.
舉例﹕惠頓大學 Wheaton College 的創辦人Jonathan Blanchard 牧師，是社會改革領袖，反對黑奴制度。
Example:
The founder of Wheaton College (1860), Rev. Jonathan Blanchard, was both a
preacher and a social reformer: he called for the abolition of the slavery
system.
美國的改革宗長老會是第一個宗派支持黑奴逃離主人。
The
Reformed Presbyterian Church in North America (“the covenanters”) was the first denomination to help black
slaves escape during the Civil War.
美國﹕與新派的爭辯; 福音派、基要派，乃在1870年代之後。
The
controversy between liberal theology and evangelicals occurred from 1870.
新派從歐洲到達美國﹕1870年代（士萊馬赫 F. Schleiermacher，費爾巴哈 Ludwig Feuerbach，達爾文 Charles Darwin等）。
Liberal
theology came from Europe to America starting in the 1870s: F. Schleiermacher,
Ludwig Feuerbach, Charles Darwin, etc.
很有趣的是，時代論也是1870年代進到美國，首先影響長老會圈子人士。
Interestingly,
Dispensationalism also came to America in the 1870s, and first influenced
people in the Presbyterian Church.
時代論Dispensationalism – 達秘J.N. Darby 愛爾蘭牧師， 1827-31創立時代論神學
Dispenational
theology began with John Nelson Darby, Irish pastor, ca. 1827-31.
福音派的回應﹕《基要》小冊子系列The Fundamentals （1900年代）。
Evangelical
response to liberalism: series of booklets, called The Fundamentals (1900s).
長老會﹕1888年 Charles Briggs 事件– 長老會大多數反對自由派的神學思想。
Presbyterians:
1888 – forced Charles Briggs (liberal professor, Union Seminary) to resign;
conservatives were the majority in the Presbyterian Church.
1920年代開始﹕自由派與基要派之爭。
Liberal-fundamentalist
controversy came to a head (climax) in the 1920s.
1920 – Bible Union of China （中國）。
長老會﹕1924年The Auburn Affirmation, Auburn, New York ﹕一部分長老會的牧師，長老們認為，相信聖經裏的神蹟不是基督教信仰不可或卻的一部分。
In
1924, over 100 Presbyterian ministers issued “The Auburn Affirmation” in
Auburn, New York: they believed that faith in the supernatural miracles in the
Bible is NOT an essential part of the Christian faith.
1929年梅欽離開普林斯頓神學院，創立威敏斯特神學院。
In
1929, J. Gresham Machen and 3 other professors at Princeton Theological
Seminary were forced to leave. They
started Westminster Theological Seminary.
www.wts.edu
1925年，達拉斯神學院成立Dallas Theological Seminary, 與威敏斯特神學院同樣是基要信仰的，是時代論神學圈子的領袖。
In
1925, Dallas Theological Seminary was started in Dallas, Texas. Like Westminster, Dallas was fundamentalist;
Dallas was a leader in the dispensationalist movement.
1932年梅欽成立獨立長老宣教差會。
1932:
some conservatives under Machen’s leadership started the Independent Board of
Presbyterian Missions.
1936年梅欽被迫離開長老會，成立信正長老會 (Presbyterian Church of
America -> Orthodox Presbyterian
Church – www.opc.org )
In
1936, J. Gresham Machen was defrocked, and left the Presbyterian Church USA to
start the Presbyterian Church of America (renamed Orthodox Presbyterian Church).
1937年﹕信正長老會分裂，聖經長老會成立 (Orthodox Presbyterian Church -> Bible
Presbyterian Church)。
In
the same year, the Orthodox Presbyterian Church split; one group left under the
leadership of Carl McIntyre and started the Bible Presbyterian Church.
浸信會，1948年 — 一部分保守派人士離開浸禮宗（ Northern Baptist Convention
->Conservative
Baptist Association） 。
This
kind of liberal-conservative split was not limited to the Presbyterians. In 1948, some
churches
from the Northern Baptist Convention left, and formed the Conservative Baptist
Association.
（注﹕浸禮宗 = 美北浸信會。 Northern Baptist Convention -> American Baptist
Churches USA.）
1973年代 ﹕南部的保守派離開美南長老會，創立美國長老會（Presbyterian Church in the
U.S. -> Presbyterian Church in America
www.pcanet.org ）。
In
1973, a group of churches in the Presbyterian Church in the U.S. (South) left,
and formed the Presbyterian Church in America – www.pcanet.org.
1970年代﹕美南浸信會內部之爭開始，至到今天﹕保守派與所謂緩和派conservatives vs.
moderates – 後者可能是新正統派。
The
struggle in the Southern Baptist Convention began to surface in the 1970s –
conservatives struggled with the moderates (liberals) over who should head the
denomination and the denomination’s seminaries (a conservative leader today is
Al Mohler, president, Southern Baptist Theological Seminary, Louisville,
Kentucky)
1970年代﹕路得會內部之爭﹕協和神學院，保守派守住 Lutheran
Church-Missouri Synod: Concordia Theological Seminary; 緩和（新）派被逐，成立「放逐協和神學院」 Seminex = Seminary in Exile =
Concordia Theological Seminary (in exile) 。
In the
1970s, there was a theological struggle between the conservatives and the
moderates in the Lutheran Church-Missouri Synod. The moderates (liberals) lost control over
Concordia Theological Seminary, and formed “Seminex” (seminary-in-exile), also
named Concordia Theological Seminary.
1930-1940年代﹕福音派的 “失敗” – 失去控制主流宗派權。
By
and large, however, in the 1930s and 1940s, evangelicals lost control and
leadership over the major (mainline) denominations.
1940年代﹕福音派的重組﹕分離開大宗派者；與留在大宗派者兩大派。
主流宗派教會，福音派宗派教會，獨立教會，機構。
In the
1940s, evangelicals began to re-organize themselves: some remained in the
mainline denominations; some started new conservative denominations (OPC,
Conservative Baptists, etc.); others started independent churches; others
formed parachurch agencies.
VIII．宣教運動﹕我們相信宣教的必須性
THE MISSIONS MOVEMENT: We
Believe in the Imperative of Global Missions
1806-1811
學生要求公理會設立差會﹕美國差會。
1806-1811
Students at Williams College and elsewhere in New England petitioned the
Congregational
Church to start a sending agency. Result: first American mission board:
American
Board of Commissioners for Foreign Missions.
1858-60慕迪先生辭掉賣皮鞋工作，開始大型布道事工。
1858-60
Dwight L. Moody quit his shoe sales business, began large-scale evangelistic
preaching minsitry
1870-1880年代﹕慕迪深深地影響了英，美地基督徒大學生。
1870s,
1880s: Moody deeply influenced numerous university students, Britain and USA.
1883 基督徒學生海外宣教自願運動成立 。
1883
Students formed the Student Volunteer Movement for Foreign Missions (SVM).
1888 神學生海外宣教自願運動成立。 Inter-Seminary Alliance was
organized by seminary students.
1840-50年代 YMCA 基督教青年會在英國，美國成立；SCM – 學生基督徒運動是青年會的學生部；1890年代後被新派神學影響 – 中國的基督教青年會，1895成立。
1840s-1850s
– YMCA was started in England and America.
Student Christian Movement = the student arm of the YMCA.
1890s
and later: the YMCA was influenced and even controlled by theological liberals.
China’s
YMCA was started in 1895.
海外宣教與學生復興，導致《聖經》學院成立（《聖經》學院=華人傳統神學教育模式）。
Bible
schools (Bible colleges) were started as a result of revival, student movement
and missions movement. (Note: the
Bible College is the traditional form of Chinese theological education.)
初期的《聖經》學院 = 速成班，與主流教會的神學院抗衡。
Bible
schools began as short-term training in reaction against theological
seminaries.
芝加哥﹕慕迪聖經學院。Chicago: Moody Bible Institute
紐約﹕宣信牧師，宣道會的宣教工人訓練學校。New York City (AB
Simpson, Christian and Missionary Alliance): Missionary Training Institute
-> Nyack Missionary College -> Nyack College + Jaffray School of Missions
-> Alliance School of Theology and Missions
->
Nyack College, Alliance Theological Seminary.
羅省《聖經》學校。 Southern California: Bible
Institute of Los Angeles -> BIOLA University
多倫多《聖經》學院 -> 天道神學院。Canada: Toronto Bible College
-> Ontario Bible College, Ontario Theological Seminary -> Tyndale College
and Seminary
大部分《聖經》學院於1930，1940年代成立，增長（敬虔主義，反理性，反文化）。
Most
Bible colleges were established in the 1930s and 1940s: most of them were
dispensationalist, anti-intellectual, anti-cultural. They embodied/embody the anti-intellectual
and anti-cultural spirit of Pietism.
IX．「新福音派」與 「認信的福音派」﹕《聖經》無誤之爭 ﹕
我們相信《聖經》是無誤的
NEO-EVANGELICALISM
VS. CONFESSING EVANGELICALISM:
THE BATTLE FOR THE BIBLE: WE
BELIEVE THE BIBLE IS INERRANT
1943﹕全國福音派聯會成立 。
1943:
The National Association of Evangelicals was established: included those who
stayed in mainline denominations and those who left.
1945 第二次世界大戰結束，福音派軍人（大學生）宣教負擔，宣教機構成立﹕世界宣明會World Vision, 青年歸主 Youth For Christ, 學園傳道會Campus Crusade for Christ.
1945
End of World War II: many soldiers found Christ during the war (on America’s
warships). They return to America and
return to college with a missionary zeal.
Late 1940s many mission organizations were started: World Vision, Youth
For Christ ( Billy Graham, Torrey Johnson, etc.), Campus Crusade for Christ
(Bill Bright).
1947﹕富樂神學院成立
1947
Fuller Theological Seminary was started by a radio preacher, Charles
Fuller. President: Harold Ockenga,
pastor, Park Street Church (Congregationalist), Boston (!). He commuted!
Early
professors included Carl Henry, Harold Lindsell.
1949﹕葛培理洛杉磯佈道大會 。
1949
Billy Graham Los Angeles Crusade: launched Graham’s worldwide ministry.
1948年﹕福音派神學家協會；唯一信仰立場，乃是《聖經》無誤。
Evangelical
Theological Society – the only basis of faith was the Bible’s inerrancy.
1955﹕《今日基督教》雜誌成立 Christianity Today magazine﹕ 福音派的喉舌（葛培理的岳父 Dr. Nelson Bell是創辦人，美南長老會宣教士，醫生，長老）。
1955
Christianity Today magazine was started as a voice for evangelicals –
semi-academic. A founder was Billy
Graham’s father-in-law, Dr. Nelson Bell, a Southern Presbyterian (PCUS) medical
doctor, missionary, elder.
1960-70年代﹕薛華 Francis Schaeffer 向青年（包括嬉皮士）傳福音 – Escape From Reason, The God Who Is There 中譯﹕《理性的規避》，《前車可鑒》。
1960s,
1970s: Francis Schaeffer loved and reached out to the youth of the Hippie
Culture: Wrote Escape from Reason; The God Who is There; etc.
1976﹕卡特 Jimmy Carter當選美國總統﹕第一位福音派總統。
1976:
Jimmy Carter was elected: he was America’s first born-again evangelical
President.
同時期有政治野心的福音派領袖﹕Jerry Falwell, Moral Majority;
Pat Robertson (700 Club); James Dobson, Focus on the Family
Others
with possible presidential political ambition: Jerry Falwell, the Moral
Majority; Pat Robertson (700 Club), James Dobson, Focus on the Family etc.
福音派神學院人數劇增，新派神學院人數削減。
Evangelical
seminaries bursting at the seams; liberal seminaries losing students.
1972新派教會人士著書﹕解釋保守教會為什麼增長？Kelly, Why
Conservative Churches Are Growing –
written by someone associated with the National Council of Churches – liberals take notice of conservative growth!
注﹕福音派開始有人數，有勢力了…
Note:
Now, evangelicals have the numbers, power and influence, but …
1965富樂神學院教授不願清楚承認《聖經》無誤；歷史教授翻譯巴特的神學著作等。
1965
Fuller Theological Seminary: some professors no longer confess in the Bible’s
inerrancy; a church history professor translated Karl Barth’s Church Dogmatics
into English.
1967 福音派與富樂神學教授會議 Wenham, Massachusetts；達不成協議。
1967
– Some theologians were concerned, and invited Fuller professors to a meeting
held in Wenham, Massachusetts: no agreement was possible between the two camps.
1970年代— 國際《聖經》無誤協會成立 。
Thus
in the 1970s, those leaders who believed in inerrancy, formed the International
Council on Biblical Inerrancy.
Chicago
Statement on Biblical Inerrancy 芝加哥《聖經》無誤宣言 – www.chinahorizon.org （中文）www.reformed.org （英文）
Chicago
Statement on Biblical Hermeneutics 芝加哥《聖經》解釋宣言 www.chinahorizon.org
Chicago
Statement on Biblical Application
1980蘭姆Bernard Ramm發表同情巴特神學的觀點﹕《超越基要主義》。
In
1980, Bernard Ramm announced his Barthian viewpoint in his Beyond
Fundamentalism
1980-81余達心，《今日華人教會》，介紹新派神學，包括巴特。
1990s-2000s
楊牧谷編，《壞鬼神學》。
1980-81
Carver Yu (China Graduate School of Theology) introduced liberal theology,
including Karl Barth, in a series of articles appearing in Chinese Churches
Today magazine.
Harold
Lindsell, The Battle for the Bible
Norman
Geisler, Inerrancy
J.I.
Packer, Beyond the Battle for the Bible
J.I.
Packer, Truth and Power
1996
Cambridge Declaration – Association of
Confessing Evangelicals 《劍橋宣言》。
X．福音派內部信念方面的分類 Varieties of Evangelical Conviction
改革宗，阿米念主義 Reformed/Calvinism vs.
Arminianism﹕
神的揀選，預定，給人能力信主？或人有自由意志與能力選擇信主？
Reformed/Calvinism
vs. Arminianism: Did God elect his chosen people, and gave them the
power/ability to believe? Or does man
have both the choice and ability to choose Christ?
改革宗，時代論Reformed/Covenant Theology vs.
Dispensationalism: 舊約與新約時期的救法是完全不同嗎？還是基本上有連貫性？耶穌基督來之後，上帝還對以色列有特別的應許與計劃嗎？教會是一個意外，上帝驚奇地，因以色列民拒絕基督而將福音向外邦人傳？抑或耶穌基督是真以色列，基督徒都是真正守割禮的真以色列人？
Reformed/Covenant
Theology vs. Dispensationalism: Do the Old and New Testament reveal totally
different plans/methods of salvation? Or
is there a fundamental unity/continuity between the Old and the New
Testaments? After the 1st coming of
Christ, does God still have a special promise and special plan for the Jewish
people? Is the church an accident,
because God was surprised that the Jewish people rejected the Messiah (Jesus
Christ) – so he sent the gospel to the Gentiles? Or rather is it that, Jesus Christ is the
true Isreel, and all true Christians are truly circumcised, true Jews?
護教學﹕預設派，證據派。 In apologetics:
Presuppositionalism vs. Evidentialism
預備設派 Presuppositionalists﹕范泰爾 Cornelius Van Til
(www.reformed.org,
www.wts.edu)
，薛華 Francis Schaeffer
(www.covenantseminary.edu,普及者），John
Frame
(www.rts.edu)
證據派 Evidentialists ﹕Norman Geisler, Josh McDowell
另﹕靠理性論據的古典派。 Classical Apologetics: R.C.
Sproul
另﹕新興的改革宗認識學派。New: Reformed epistemology: A.
Plantinga, Nicholas Woltersdorff
嬰孩洗禮，成人洗禮；灑水禮，浸禮。
Paedobaptist
vs. Believer’s baptism; sprinkling vs. immersion
所謂保守派，靈恩派之分別。
The
distinction between the so-called “conservatives” vs. the charismatics.
靈恩運動﹕第一波，第二波，第三波Charismatics: 1st wave, 2nd
wave, 3rd wave
傳統聖詩，現代敬拜讚美，或融合式敬拜。
Traditional
vs. contemporary worship music, or blended worship? (Dr. Barry Liesch at
www.worshipinfo.com; the late Dr. Robert Webber.)
婦女按立問題﹕聖經女權運動，男人為頭觀點（見女人與事奉一書，Susan Foh 的論述），或傳統觀點。
Women’s
ordination: biblical feminism? Male headship? Traditional view?
(Council
for Biblical Manhood and Womanhood, read
the Danvers Statement at: www.cbmw.org)
XI．不同世紀興起的宗派DENOMINATIONS BY CENTURY
十六世紀﹕
路德（信義）宗；改革宗﹕長老會，公理會；聖公會；重洗派（門諾會）。
16th
century: Luther/Lutherans, Calvin/Reformed, Presbyterian, Congregationalist,
Henry VIII/Anglican (Episcopalian), Anabaptists (Mennonites, Amish)
十七世紀﹕公理會->浸信會。
17th
century: Congregationalist -> Baptists; Unitarians (today:
Unitarian-Universalists)
十八世紀﹕衛理公會（英國﹕循道會）；歐洲各宗派移民到北美；莫拉維弟兄會。
18th
century: Methodists; European denominations -> US/Canada; Moravians
十九世紀﹕救世軍；基督復臨運動﹕摩門教，耶和華見證人，基督教會，安息日會；門徒會；弟兄會。從歐洲國教分離的宗派﹕播道會，行道會。德國浸信會；宣教運動；基督教青年會(YMCA)﹕不是宗派。
19th
century: Salvation Army; Restoration movements (heresies: Mormons, Jehovah’s
Witnesses, Church of Christ, 7th day Adventists) – Disciples of
Christ/Christian Church;
The
Brethren churches/movement; breakaway from
state church -> Evangelical Free Church (Norway), Evangelical Covenant
Church (Sweden); German Baptists -> Baptist General Conference; mission
societies, student volunteer movement, YMCA
二十世紀﹕神召會（五旬節派 = 靈恩運動第一波）；保守的浸信會，保守的長老會（信正長老會，聖經長老會，PCA等）；保守的路德宗；衛斯理會和保守的衛理宗；保守的聖公會；聖經教會（福音堂）；靈恩運動第三波﹕葡萄園團契，等。
20th
century: Pentecostalists/Assemblies of God; conservative Presbyterians,
Baptists, Lutherans, Wesleyans/Methodists, Anglicans; Bible churches/chapels;
Third-Wave charismatics: Vineyard Christian Fellowship, etc.
