唯獨信心：蒙神悅納的順服唯一的來源Sola Fide: The Only Source ofGod-Pleasing Obedience

作者：shane lems   編譯：駱鴻銘

對改教家來說，“唯獨信心”絕對不會妨礙基督徒在日常生活中行善，反而是基督徒順服上帝旨意唯一的基礎和動力的來源。把善行放在稱義前面，以為這樣可以得到上帝的悅納，是改變了基督徒順服的本質。善行不再是感恩的果子，是因為得到上帝的悅納（因為基督代替/代表我們的工作）所生出的感恩的自覺，反而被當成是獲得上帝恩寵的途徑。然而，若行善是為了得到上帝的恩寵，這種善行就不再是真正的信心所做的。它們已經被巴結上帝、尋求自己利益的慾望所敗壞，或者是費勁心思想要取得上帝不願給予的接納和赦免。

改教家的看法是：基督徒的自由是順服上帝的自由，不是犯罪或繼續悖逆的自由。不過，信心的順服不是因為害怕懲罰或擔心會失去上帝的恩寵勉強擠出來的。反而，這是滿心歡喜地喜愛上帝和祂的律法，是從認識到上帝在基督裡所賜予的我們不配得的恩寵而生出來的。

當稱義成為基督徒成聖的根基，基督徒的順服就不會被焦慮是否得到上帝的恩典所污染。加爾文在他對雅各和保羅作品的註釋中表達了這點。他堅持說，我們不應該把善行，也就是真正信心必然的後果，放在信心之前，因善行只能來自信心。除非信徒已經因信在基督裡蒙上帝的悅納，他們的善行就不可能取悅上帝。同時，那些已經認識白白稱義的恩典的人，藉著信心與基督聯合的人，不可能不會在善行中得到更新。

以上摘錄自Cornelis Venema的書：The Gospel of Free Acceptance in Christ: An Assessment of the Reformation and 'New Perspectives' on Paul, 2006, Banner of Truth

這段話可以當作海德堡要理問答91的評註。

問91：什麼是善工？

答：是那些只按照神的律法，為榮耀神，從真信心行出來的事，而非按照我們自己的意見或人的命令行出來的事。

Sola Fide: The Only Source of God-Pleasing Obedience Oct

by Reformed Reader

Here are some great and comforting words by Cornelis Venema on faith alone (sola fide) and Christian obedience.

“For the Reformers, ‘faith alone,’ far from being detrimental to the Christian life of good works, is the only basis and source of Christian obedience.  To place works before justification, as though they played a role in obtaining God’s acceptance, alters the character of the Christian’s life of obedience.  Rather than good works being the fruits of thankfulness, which are born out of the grateful awareness of the believer’s acceptance by God, they are regarded as a means to obtain favor with God.  If works are performed to obtain God’s favor, however, they are no longer performed in good faith.  They become corrupted by a self-seeking desire to curry favor with God, or to wrest from God a reluctant acceptance and forgiveness.”

“According to the Reformers, the Christian’s freedom is a freedom to obey God, not a freedom to sin or continue in disobedience.  However, the obedience of faith is not constrained by a fear of punishment or falling into disfavor with God.  Rather, it is a joyful delight in God and his will, which springs from an awareness of God’s undeserved favor in Christ.”

“When justification undergirds the believer’s sanctification, Christian obedience is no longer colored by an anxious uncertainty regarding God’s grace.  Calvin expresses this point in his comments on James and Paul, when he insists that we should not place good works, which are the inevitable effect of true faith, before faith, which is the only cause of good works.  Unless believers are acceptable to God by faith in Christ, it is not possible for their works to be pleasing to him.  At the same time, it is impossible for those who know the grace of free justification and who are united to Christ by faith, not to be renewed in good works.”

I suppose these paragraphs might be a helpful commentary on Heidelberg Catechism Q/A 91 and Westminster Confession of Faith 16:1-2.

The above quotes are found on pages 85-86 of The Gospel of Free Acceptance in Christ by Cornelis Venema.

shane lems

links: 

https://reformedreader.wordpress.com/2012/10/20/sola-fide-the-only-source-of-god-pleasing-obedience/?fbclid=IwAR0yYgSRwlcmugMbn_m5Hv-eCEpGljcEqr-FpFKDQK_RQB11ERK2LH_Qes8

https://www.facebook.com/rtfpress.chinese/posts/429414073790223?__xts__[0]=68.ARDG1lpJbhMcBVcGG9wrUixsfoCG99lcGV91d4FQorKjI0A4lBWdD4KRex_k-SVKb6M7x0vkWZJZio1CTBLa4mCWcDpI5EkKfZPT_PrJ0j1k6KJ1uMNzqnHQOtHCLvpgyntAp8mk7rffG17TRZDOMnw750vBtPo7XEGO2Ign-PAcq9PAkjkbMIiDoZkFjkdm-Oejh4LFkZ47GX22LNcSNkiQNu7_pKuwgOe30E6jWSKpyaW9u0yY0UTmRPFHY42Bvy6ZBkKnTqc-XPzKJhD8Dm2hS5m5SRh0v3ntDKROw3K0ZmqaIbtWj5pm23ql075rGHM7B-5X8cAWE_PyXaRSOpk&__tn__=-R

律法與福音的區分The Difference Betwixt the Lawand the Gospel

作者：Shane Lems  譯者:   駱鴻銘

https://reformedreader.wordpress.com/2018/10/19/the-difference-betwixt-the-law-and-the-gospel-boston/?fbclid=IwAR3OAXH7jsM57Q53UZdQDzjV4zw80VtAGaUW7mB4rSfmIPfLgOsgfh-Dkr0

https://www.facebook.com/peddrluo/posts/10157016069844653

在我看來，關於律法/福音之區分，最佳的簡短討論之一，可以在托馬斯•波士頓（Thomas Boston）所寫，在他對愛德華•費雪（Edward Fisher）所著的《現代神學精華》（Marrow of Modern Divinity）的評論的第二部分中。在這段文字裏，波士頓解釋了為什麼律法/福音的區分是必要的，律法和福音之間的區分是什麼，以及如何恰當地區分兩者。以下是我發現非常有幫助和令人欣慰的部分——並請留意他如何根據律法/福音的區分來解釋唯獨靠恩典、唯獨藉著信心、唯獨在基督裏稱義：

In my opinion, one of the best brief discussions about the law/gospel distinction was written by Thomas Boston and it’s found in the second part of his comments on Edward Fisher’s Marrow of Modern Divinity. In this section Boston explains why a law/gospel distinction is necessary, what the difference is between the law and the gospel, and how to properly distinguish between the two.  Below is one section that I found very helpful and comforting – and notice how he explains justification by grace alone through faith alone in Christ alone in light of the law/gospel distinction (the emphasis below is mine):

簡而言之，如果我們知道律法何時說話，福音何時說話（無論是在閱讀聖經的時候，還是在是在宣講聖經的時候）；而如果我們想要熟練地將一個聲音與另一個聲音區分開來，我們必須考慮：

Briefly, then, if we would know when the law speaks, and when the gospel speaks, either in reading the word, or in hearing it preached; and if we would skilfully distinguish the voice of the one from the voice of the other, we must consider,

律法。律法說：「你是個罪人，因此要被定罪。」（羅七2；帖後二12）

(Rom 7:2) 就如女人有了丈夫，丈夫還活著，就被律法約束；丈夫若死了，就脫離了丈夫的律法。

(2Th 2:12) 使一切不信真理、倒喜愛不義的人都被定罪。

Law. The law says, “Thou art a sinner, and therefore thou shalt be damned;” Rom. 7:2; 2 Thess. 2:12.

福音。但是福音卻說，不；「基督耶穌降世，為要拯救罪人。」因此，「當信主耶穌，你和你一家都必得救。」（提前一15；徒十六31）

(1Ti 1:15) 「基督耶穌降世，為要拯救罪人。」這話是可信的，是十分可佩服的。在罪人中我是個罪魁。

(Act 16:31) 他們說：「當信主耶穌，你和你一家都必得救。」

Gos. But the gospel says, No; “Christ Jesus came into the world to save sinners;” and therefore “believe on the Lord Jesus Christ, and thou shalt be saved,” 1 Tim. 1:15; Acts 16:31.

律法。律法再次說：「你們豈不知不義的人不能承受神的國嗎？不要自欺！」（林前六9）因此，你們這些身為罪人、不義的人，必不能承受神的國。

(1Co 6:9) 你們豈不知不義的人不能承受神的國嗎？不要自欺！無論是淫亂的、拜偶像的、姦淫的、作孌童的、親男色的、

Law. Again the law says, “Knowest thou not that the unrighteous shall not inherit the kingdom of God; be not deceived,” &c. 1 Cor. 6:9. And therefore thou being a sinner, and not righteous, shall not inherit the kingdom of God.

福音。但是福音說：「神已經使那無罪的基督替你們成為有罪的；使你們在他裡面成為神的義。」（林後五21；耶廿三6）

(2Co 5:21) 神使那無罪（無罪：原文作不知罪）的，替我們成為罪，好叫我們在他裡面成為神的義。

(Jer 23:6) 在他的日子，猶大必得救，以色列也安然居住。他的名必稱為『耶和華我們的義』。」

Gos. But the gospel says, “God has made Christ to be sin for thee, who knew no sin; that thou mightest be made the righteousness of God in him, who is the Lord thy righteousness,” Jer. 23:6.

律法。律法再次說：「你把所欠的還我！否則我就把你下到監獄裏。」（太十八28、30）

(Mat 18:28) 「那僕人出來，遇見他的一個同伴欠他十兩銀子，便揪著他，掐住他的喉嚨，說：『你把所欠的還我！』

(Mat 18:30) 他不肯，竟去把他下在監裡，等他還了所欠的債。

Law. Again the law says, “Pay me that thou owest me, or else I will cast thee into prison,” Matt. 18:28, 30.

福音。但是福音說：「基督捨了自己作你的贖價」（提前二6）；「使祂成為你的公義。」（林前一30）

(1Ti 2:6) 他捨自己作萬人的贖價，到了時候，這事必證明出來。

(1Co 1:30) 但你們得在基督耶穌裡，是本乎神，神又使他成為我們的智慧、公義、聖潔、救贖。

Gos. But the gospel says, “Christ gave himself a ransom for thee,” 1 Tim. 2:6; “and so is made redemption unto thee,” 1 Cor. 1:30.

律法。律法又說：「你沒有堅守我要求的一切，因此你要受咒詛。」（申廿七26）

(Deu 27:26) 「『不堅守遵行這律法言語的，必受咒詛！』」

Law. Again the law says, “Thou hast not continued in all that I require of thee, and therefore thou art accursed,” Deut. 27:6.

福音。但是福音說：「基督已經為你受了咒詛，救贖你脫離了律法的咒詛。」（加三13）

(Gal 3:13) 基督既為我們受（原文作成）了咒詛，就贖出我們脫離律法的咒詛；因為經上記著：「凡掛在木頭上都是被咒詛的。」

Gos. But the gospel says, “Christ hath redeemed thee from the curse of the law, being made a curse for thee,” Gal. 3:13.

律法。律法又說：「你在神面前是有罪的，因此無法逃脫神的審判。」（羅三29；二3）

(Rom 3:29) 難道神只作猶太人的神嗎？不也是作外邦人的神嗎？是的，也作外邦人的神。

(Rom 2:3) 你這人哪，你論斷行這樣事的人，自己所行的卻和別人一樣，你以為能逃脫神的審判嗎？

Law. Again the law says, “Thou art become guilty before God, and therefore shalt not escape the judgment of God,” Rom. 3:29; 2:3.

福音。但是福音說：「父不審判人，已經將審判的事全部交給子。」（約五22）

(Joh 5:22) 父不審判什麼人，乃將審判的事全交與子

Gos. But the gospel says, “The Father judgeth no man, but hath committed all judgment to the Son,” John 5:12.

如今，既然我們已經正確地知道如何區分法律與福音，我們首先就必須注意，在應用福音的範圍內（無論是對我們自己，還是對他人）應用律法時，我們都不可打破這兩者之間的順序；因為按照教義的順序，律法和福音在許多地方都必須聯合在一起，然而，在稱義的例子上，律法必須完全與福音徹底分開。

And now, knowing rightly how to distinguish between the law and the gospel, we must, in the fifth place, take heed that we break not the orders between these two in applying the law where the gospel is to be applied, either to ourselves or to others; for albeit the law and gospel, in order of doctrine, are many times to be joined together, yet, in the case of justification, the law must be utterly separated from the gospel.

因此，無論何時，無論何地，只要對救恩或我們在上帝面前的稱義有任何的懷疑或問題，我們都必須將律法和一切善工完全排除在外，並且加以分開，以至於恩典可以顯得是白白的、無條件的，而應許和信心可以獨立運作：唯獨信心，不靠法律或善行，僅僅通過應許和上帝在基督裏白白的恩典，就可以為你帶來稱義和救恩；所以我要說，在稱義的行動和職事中，律法和善工都要完全被排除在外、被豁免，被當成與此無關的事情。理由是這樣的：因為看到我們所有的救恩都從釘在十字架上的上帝的兒子的身體中湧出，那麼，除了我們所領受的基督的身體以外，就沒有任何東西可以代替我們。

Therefore, whensoever, or wheresoever, any doubt or question arises of salvation, or our justification before God, there the law and all good works must be utterly excluded and stand apart, that grace may appear free, and that the promise and faith may stand alone: which faith alone, without law or works, brings thee in particular to thy justification and salvation, through the mere promise and free grace of God in Christ; so that I say, in the action and office of justification, both law and works are to be utterly excluded and exempted, as things which have nothing to do in that behalf. The reason is this; for, seeing that all our redemption springs out from the body of the Son of God crucified, then is there nothing that can stand us in stead, but that only wherewith the body of Christ is apprehended.

原文出自：

Thomas Boston, The Whole Works of Thomas Boston: An Explication of the Assembly’s Shorter Catechism, ed. Samuel M‘Millan, vol. 7 (Aberdeen: George and Robert King, 1850), 461–462.

對人生的一致答案AUnified Answer to Life

摘錄者：Shane Lems/ Maria Marta

https://reformedreader.wordpress.com/2018/06/16/a-unified-answer-to-life-schaeffer/

https://plus.google.com/u/0/106695469993489516884/posts/6TqAVnmY5oe

我雖然沒有讀過全本的《理性的規避》，薛華著，但已讀過的部分相當好。以下是我今天早上讀到的非常有幫助的章節：

「因此，基督教有機會澄清事實，就是現代人已感到絕望的答案——思想的一致。基督教為整個生命提供一個一致的答案。答案是真實的。所以人當放棄理性主義，然後，在這可討論的根基上方有恢復他的理由的可能。你在此可以看出我先前何以這麽著重理性主義與理性之間的區別。現代人已喪失後者。然而他可以籍著公開證驗與討論所獲得對人生的一致答案去恢復理性。

讓基督徒們記住，如果我們陷入我曾一再警告的圈套，那麼我們會把自己落在一種現實的處境：我們只說著傳福音所用的話就象未信的人講著他自己的話一樣。為要實際地面對現代人，你實在不能抱持對分觀。你必須以聖經說出確實實的真理，即關於神自己，以及聖經範圍內所涉及的歷史與宇宙。這點正是我們宗教改革先輩們所緊守的。」

摘錄自《理性的規避》Escape From Reason，第七章，薛華（Francis August Schaeffer）著/卓忠信譯，基督教文藝出版社，1971年。

** ** 

A Unified Answer to Life

by Reformed Reader

I haven’t read this whole book yet, but what I have read is quite good: Escape from Reason by Francis Schaeffer.  Here’s one helpful section I read this morning:

…Christianity has the opportunity, therefore, to speak clearly of the fact that its answer has the very thing that modern man has despaired of—the unity of thought. It provides a unified answer for the whole of life. It is true that man will have to renounce his rationalism, but then, on the basis of what can be discussed, he has the possibility of recovering his rationality. You may now see why I stressed so strongly, earlier, the difference between rationalism and rationality. Modern man has lost the latter. But he can have it again with a unified answer to life on the basis of what is open to verification and discussion.

Let Christians remember, then, that if we fall into the trap against which I have been warning [pitting faith against rationality], what we have done, amongst other things, is to put ourselves in the position where in reality we are only saying with evangelical words what the unbeliever is saying with his words. In order to confront modern man truly you must not have the dichotomy. You must have the Scriptures speaking true truth both about God himself and about the area where the Bible touches history and the cosmos. This is what our forefathers in the Reformation grasped so well.

改革宗教會為何要為嬰兒施洗？Why Do Reformed ChurchesBaptize Infants? 

摘编者：Shane Lems/Maria Marta

https://reformedreader.wordpress.com/2018/04/24/why-do-reformed-churches-baptize-infants-horton/

https://plus.google.com/u/1/106695469993489516884/posts/Gq5sveU6sVM

改革宗教會為何要為嬰兒和成人施洗，有好幾個不同的聖經理由。伯克富（Louis Berkhof ）、弗蘭西斯·圖倫丁（Francis Turretin）、查理斯•賀智（Charles Hodge）、約翰·加爾文（John Calvin）以及其他人都指出改革教會要為嬰兒和成人施洗的各種聖經理由。顯然還有更多圍繞此議題所展開的討論，但我很欣賞何頓（Michael Horton）的解釋：

「從聖約的角度看，不可能將信徒的孩子是聖潔的（林前七14）這個主張，與約的記號和印記分開。根據傳統重洗派/浸信會的觀點，兒童不能被視為聖潔，直到他們悔改和相信。不過新約保存潔靜/不潔的區分，只是現正它不是關乎猶太人和外邦人、受割禮和未受割禮，而是關乎信的家庭和不信的家庭，而洗禮是約的正式生效。事實上，保羅特別努力指出，所有的人——猶太人和外邦人、受割禮和未受割禮的——都是亞伯拉罕的子孫，都是唯獨籍著信心而成為亞伯拉罕之後嗣，正如亞伯拉罕一樣（羅四3和創十五6；參：加三～4章）。教會在基督裏使猶太人和外邦人合一時，被理解為以色列存在之應驗（太二十一43；羅九25～26；林後六16；多二14；彼前二9；加六16；啓五9）。一切都取決於我們在詮釋舊的聖經和新約聖經之間的關係時，最基本的假設是連貫性和不連貫性。由於新約聖經本身詮釋舊約聖經的方式，我們應該以連貫性為優先。」

「如果是這樣，證明的責任便由主張嬰兒施冼者轉到浸信會會友的身上。由於最初的基督徒的猶太背景，命令他們向兒女施行約的記號和印記，並不會讓他們感到驚訝，命令他們停止施行才會使他們感到驚訝。不過，我們不是只有訴諸默證。這個給信徒和他們孩子的應許，已經展示在呂底亞的歸信和冼禮之中。在她相信福音之後，『她和她一家領了洗』（徒十六15）。後來在同一章，我們讀到腓立比的禁卒歸信。保羅告訴他：『當信主耶穌，你和你一家都必得救。……他和屬乎他的人立時都受了冼』（31、33節）。保羅記得他替司提反一家施過洗（林前一16）。如果在舊約聖經的施行裏，兒童被包括在恩典之約以下，他們在新約的施行中，肯定也不會被排除在外，因為希伯來書的作者說，新約比舊的『更美』（來七22）。」

我重申，還有更多關於此議題的討論，但我很讚同何頓關於新舊約之間的連貫性的言論。 這些言論有助於我們認識，大約在二十個世紀之前使徒在世的時期，嬰兒已被納入聖約當中。 假如在新約時代嬰兒不再是聖約團體的一部分，人們就會期望一個非常明確的命令：現在要將信徒的孩子排除在外。相反，在新約聖經告訴我們，信徒的孩子是「聖潔」（分別為聖）的，並且這個應許屬於他們和他們的父母（林前七14; 徒二39）。 保羅告訴孩子要在主裡聽從父母（弗六1）。主耶穌親自接待孩子們，祝福他們，為他們祈禱，並說，「神的國正屬於這樣的人」（路十八16；《聖經新譯本》）。 因此，「為什麽教會拒絕張開雙臂歡迎那些基督已納入祂自己裏面的孩子呢？」 （弗蘭西斯·圖倫丁）

註：

第二、三段落摘錄自《基督徒的信仰：天路客的系統神學》The Christian Faith. A Systematic Theology for Pilgrims on the Way，801-802頁，邁克‧何頓（Michael Horton）著/麥種翻譯小組譯，美國麥種傳道會出版，2016 。

Why Do Reformed Churches Baptize Infants? (Horton)

by Reformed Reader

There are several different biblical reasons why Reformed churches baptize both infants and adults.  Louis Berkhof, Francis Turretin, Charles Hodge, John Calvin, and others have pointed out the various biblical reasons why Reformed churches baptize infants as well as adults.  There’s obviously more to the discussion, but I appreciate how Michael Horton put it:

From a covenantal perspective, it is impossible to separate the claim that the children of believers are holy (1 Cor 7:14) from the sign and seal of the covenant.  According to the traditional Anabaptist/Baptist view, the children are not regarded as holy until they personally repent and believe.  However, the New Testament preserves the clean/unclean distinction, only now it pertains not to Jew and Gentile, circumcised and uncircumcised, but to believing and unbelieving families, with baptism as the covenant’s ratification.  In fact, Paul especially labors the point that all, Jew and Gentile, circumcised and uncircumcised, are Abraham’s children and heirs of the Abrahamic covenant through faith alone, just like Abraham (Rom 4:3 with Gen. 15:6, Gal. 3-4).  The church, in its unity of Jew and Gentile in Christ, is understood as the fulfillment of Israel’s existence (Mt 21:43; Rom 9:25-26, 2 Cor 6:16, Titus 2:14; 1 Pet 2:9, Gal 6:16; Rev. 5:9).  Everything turns on whether we assume continuity or discontinuity as most fundamental to interpreting the relationship between the Old and New Testaments. Given the way that the New Testament itself interprets the Old, we should privilege continuity.

If this is the case, then the burden of proof shifts from the paedobaptists (i.e., infant baptizers) to Baptists.  Given the Jewish background of the first Christians, it would not be the command to administer the sign and seal of the covenant to their children that would have been surprising, but the command to cease administering it to them.  However, we are not left to an argument from silence.  This promise for believers and their children is exhibited in the conversion and baptism of Lydia.  After she believed the gospel, ‘she was baptized, and her household as well’ (Acts 16:15).  Later in the same chapter, we read of the conversion of the Philippian jailer.  He too is told, ‘Believe in the Lord Jesus, and you will be saved, you and your household…and he was baptized at once, he and all his family’ (vv 31, 33).  Paul recalls having baptized the household of Stephanas (1 Cor. 1:16).  If children are included in the covenant of grace under its Old Testament administration, surely they are not excluded in the new covenant administration, which the writer to the Hebrews calls ‘better’ than the old (Heb. 7:22).

Again, there’s more to the discussion, but I appreciate Horton’s words on the continuity between the Old and New Covenants.  It’s also helpful to realize that infants had been included in the covenant for around twenty centuries before the apostles’ lived.  If infants are no longer part of the covenant community in the New Testament era, one would expect a very clear command to now exclude children of believers.  Instead, in the New Testament we’re told that children of believers are “holy” (set apart) and that the promise belongs to them as well as their parents (1 Cor 7:14; Acts 2:39).  Paul tells children to obey their parents in the Lord (Eph. 6:1).  Jesus himself welcomed little children, blessed them, prayed over them, and said, the kingdom of God belongs to such as these (Lk. 18:16 NASB).  Therefore, “why should the church refuse to welcome into her arms those whom Christ received into his?” (Francis Turretin).

The above quotes are found in Michael Horton, Christian Theology, p. 795-6.  Emphasis his.

Shane Lems

Covenant Presbyterian Church (OPC)

Hammond, WI, 54015

基督------幫助我克服壞習慣的生活教練？Christ – My Life Coach Helping Me Overcome My Bad Habits?

摘錄者：Shane Lems/Maria

https://reformedreader.wordpress.com/tag/christless/

https://plus.google.com/u/1/106695469993489516884/posts/byFF2xdgHWN

下面是魏利蒙（William Willimon ）对邁克‧何頓（Michael Horton）所著的解剖美国教会的新书，《沒有基督的基督教-美國教會的另類福音》Christless Christianity：The Alternative Gospel of the American的评价：

「本書揭露我們今天的神學毛病的根源何在，並且指出，當我們看重自己過於看重神之時，我們便走錯方向。作者在書中攻擊當代教會苦悶俗套的現狀。何頓以一種讓人震驚，令人無法逃避的坦誠對我們的問題做出診斷。他稱之為治療為本、功利主義的自然神論（therapeutic, utilitarian Deism），並且被點名道姓、死死按住，並被神賜予我們最精良的武器——耶穌基督的福音——所擊潰。據作者推測，福音派基督教被揭露為那毫無生氣，妥協文化的自由主義運動旗下的最新成員。在閱讀的過程中我也受到了審察。 蕭律柏（Robert Schuller）；或譯羅伯特·舒勒）那索然無味的教會論充滿了我們，而我的證道比起約爾·歐斯汀（Joel Osteen）的講道，我的講章只是略微少些愚蠢和妥協罷了。我有罪，我有罪，我有罪！」（8頁）

以下是我做的一些書摘：

「我擔心的是，我們美國教會的日常生態已近乎淪落到一種境地：人們從聖經發掘「適切需要」的經句，但其實卻把聖經本身當作大部份都會不合時宜的；神被利用作個人的資源，而不是我們要認識、敬拜和信靠的對象；耶穌基督只是一位擁有優良行動計劃的教練，足以叫我們得勝，但祂卻不是已經為我們得勝的救主；救恩更多的是讓我們活出美好人生，而不是蒙神自己拯救脫離祂的審判；而聖靈則是個電源插座，讓我們連接上並得著所需的能力，成為我們所能成為的人。」（18頁）

「正在如溫水煮蛙般的地消滅我們的，與其說是異端，不如說是愚蠢！神並沒有被否定，只是變得微不足道罷了，祂被徵用來服侍我們的人生大計，而非被我們接受、敬拜、和享受。」（24頁）

「神希望把永生賜給我們，我們卻滿意於膚淺的需要得著了瑣碎的滿足，而這些膚淺的需要，在很大程度上是由市場文化在我們裡面塑造的。」（40頁）

上述言辭尖銳深刻，是我們迫切需要的沖擊。拿起此書來讀，感受它的震撼吧；它將幫助你清除那些已讓美國教會淪為階下囚的自愛與積極思想的糟粕和瞎說。

還有一個注意事項：此书是送給你的牧師和長老的完美之書。為你自己保留一本之後，再買一本送給他們。

Christ – My Life Coach Helping Me Overcome My Bad Habits? Oct

by Reformed Reader

Here’s what Willimon says about Horton’s new book which diagnoses the Amerincan church, Christless Christianity: The Alternative Gospel of the American Church (Grand Rapids: Baker, 2008): “Here the roots of our current theological malaise are exposed and we see the wrong turns we took when we began taking ourselves more seriously than God.  Michael Horton diagnoses our trouble in stunning, unavoidable character.  Therapeutic, utilitarian deism is named, nailed, and defeated with the best weapon God has given us – the gospel of Jesus Christ.  Presumptively evangelical Christianity is exposed as the latest recruit to the cause of insipid, culturally compromised liberalism.  I am judged in the process.  Robert Schuller’s vapid ecclesiology is us all over.  My sermons are only slightly less silly and compromised than Joel Osteen’s.  Mea culpa.  Mea culpa.  Mea Culpa” (p. 10)

Here are a few blurbs from the book:

“My concern is that we are getting dangerously close to the place in everyday American church life where the Bible is mined for ‘relevant’ quotes but is largely irrelevant on its own terms; God is used as a personal resource rather than known, worshiped, and trusted; Jesus Christ is a coach with a good game plan for our victory rather than a Savior who has already achieved it for us; salvation is more a matter of having our best life now than being saved from God’s judgment by God himself; and the Holy Spirit is an electrical outlet we can plug into for the power we need to be all that we can be” (p. 19).

“It is not heresy as much as silliness that is killing us softly.  God is not denied but trivialized – used for our life programs rather than received, worshiped, and enjoyed” (p. 24).

“While God wants to give us everlasting life, we settle for trivial satisfaction of superficial needs that are to a large extent created within us by the culture of marketing” (p. 34).

This is hard hitting stuff, and much needed hard hits.  Read this book and take the blows; it will help purge you of the dross and drivel of self-love and positive thinking that has taken the American church captive.

One more note: this is the perfect book to give your elders and pastors after you get a copy for yourself.

shane lems

sunnyside wa

我們 [不] 能做得到!We Can[not] Do It!

摘錄者：Shane Lems/Maria Marta

https://reformedreader.wordpress.com/2008/11/09/we-cannot-do-it/

https://plus.google.com/u/1/106695469993489516884/posts/GkGbUesaLYk

如果你手頭還沒有這本書，你應該盡早去買一本。我在此摘錄兩段,  以饗讀者。這本書是《沒有基督的基督教-美國教會的另類福音》Christless Christianity：The Alternative Gospel of the American，邁克‧何頓（Michael Horton）著/浩熙、夏蔚譯，美國麥種傳道會出版。

「在世界上，我們美國人不是一個因為懂羞愧而聞名的民族。相反，我們非常自信。我們最不願聽見的就是有人告訴我們，我們不能作什麼，來救自己罷脫最嚴重的難題，即是我們曾碰過或將會遇上的問題中最嚴重的——就會說，我們完全需要神的憐憫。除了神蹟之外，在這種氛圍下論宗教上的成功，總是指向某些人物，他們能有效地訴諸積極自信的精神，又能把那些可能窒礙到這樣傲慢自我的事物拋諸腦後。當我們尋求終極的答案，會轉向自己裡面尋求，信任自己的經驗，而非觀看我們以外，神那由外而來的聖言。」（89頁）

「如果教會宣講的信息言之成理，但不會令人悔改；如果這信息不能偶爾使得作了一輩子信徒的人也感覺受到冒犯，叫他們也需要更加徹底地向自己死，更有朝氣地向基督活，那就不是福音。當我們談論基督，有很多事情可以發生，但不一定會有持久的影響力。當我們宣揚基督拯救人的職分，教會就會變作死亡與復活的舞台。」（194頁）

We Can[not] Do It!

 by Reformed Reader

  If you haven’t grabbed this book yet, you should do it sooner than later.  Here are a few blurbs from two different sections (Michael Horton, Christless Christianity [Grand Rapids: Baker Books, 2008]).

“We Americans are not well-known in the world as people who know how to blush.  On the contrary, we are a very self-confident people.  The last thing we want is to be told that we cannot do anything to save ourselves from the most serious problem that we have ever or will ever encounter – that we are entirely at God’s mercy.  Apart from a miracle, religious success in this atmosphere will always go to those who can effectively appeal to this can-do spirit and push as far to the background as possible anything that might throw our swaggering self off-balance.  When looking for ultimate answers, we turn within ourselves, trusting our own experience rather than looking outside ourselves to God’s external word” (p. 65).

Later on, Horton writes, “If the message the church proclaims makes sense without conversion, if it does not offend even lifelong believers from time to time so that they too need to die more to themselves and live more to Christ, then it is not the gospel.  When Christ is talked about, a lot of things can happen, none of which necessarily have any lasting impact. When Christ is proclaimed in his saving office, the church becomes a theater of death and resurrection” (p. 141).

shane lems

sunnyside wa

悔改的強烈動機Powerful Motives to Repentance

摘编者：Shane Lems/Maria Marta

https://reformedreader.wordpress.com/2014/04/25/powerful-motives-to-repentance/

https://plus.google.com/u/1/106695469993489516884/posts/iJeFKWHvcU7

湯姆·華森（Thomas Watson）所著的小册子《悔改真義》（The Doctrine of Repentance）是忏悔罪的绝佳资源。他在第七章列举了一份「悔改的强烈动机」的清单。我根据篇幅和可读性，编辑如下一些动机。 悔改和谦卑有什么益处呢？ 我们为什么需要真实悔改我们的罪呢？

一、憂傷及熔化的心使我們成為聖潔，合乎主用

一個鉛快沒有什麼用途，但熔化了就可以倒進任何模型內，作成各種不同的合用器皿。同樣地，心若在罪中剛硬，不會有什麼用途，若心悔改熔化了，就變成有用的。一顆熔化的心最適合禱告（徒九11）；一顆熔化的心能聽上帝的話（代下卅四19）；一顆熔化的心易於順服（徒廿二10）。

二、上帝非常喜悅人的悔改

上帝唯獨喜悅破碎的心靈（詩五十一17）。奧古斯丁說，馬利亞的眼淚比她給耶穌的膏油更可貴（路七38）。淚水是懇求憐憫最有力的呼求，它雖靜默無聲，卻在說：「耶和華聽了我哀哭的聲音」（詩六8）。

三、悔改能將我們的一切事奉獻給上帝

破碎的心在祭壇前的禱告是蒙上帝悅納的（路十八14）。禱告若沒有觸動悔罪的心靈，就無法觸動上帝的耳朵。我們知道當我們悔改时，上帝垂聽我們的禱告；這是何等的福分！

四、悔改既是苦澀，又是甘甜

悔改雖然苦澀，卻有甜蜜的果效，也帶來內心的安寧。奧古斯丁說：「人因罪而憂愁，卻因憂愁而喜樂」。婦人臨盆生子的時候痛不欲生，一旦孩子出生她就歡喜快樂（約十六21）。悔改的憂愁與源自上帝的喜樂相遇。

五、在重罪𥚃的悔改必蒙憐憫

「你們的罪雖像硃紅，必變成雪白」（賽一18）。喔，我的罪惡何等深重！千萬要悔改，不要使罪加重；悔改會把罪完全消去，像從未發生過一樣。

六、悔改使天上歡樂

「一個罪人悔改，在上帝的使者面前也是這樣為他歡喜」（路十五10）。人若忽略救恩，執迷在罪中，只會使魔鬼竊喜；但一個靈魂悔改歸回基督，這將使天使歡欣。

七、不悔改意味著心剛硬

剛硬的心是最壞的，我們稱之為石心（結卅六26）。不悔改是個罪，令基督傷心（可三5）。剛硬的心無法領受教導，它使人無法善盡自己的責任。與彼得一同哭泣悔改吧，因為剛硬的心就如鐵砧，承受上帝公義的鐵錘無止盡的敲打。

八、悔改使哀傷的日子很快地結束

眼睛在經歷幾場淚水的洗滌後，必享受無盡的陽光。基督會預備手帕擦乾祂兒女的眼淚（啓七17）。信徒們啊，你們很快便要穿上讚美的衣裳，以白袍代替麻衣，以凱歌代替嘆息，以頌讚代替呻吟，以生命泉代替流淚泉。這樣的日子即將來臨，上帝要審判不虔敬的人，這豈不激動人快快悔改嗎！悔改的人到那日必要安慰地仰起臉來，蒙審判者的親自赦免。

摘編自《悔改真義》（The Doctrine of Repentance），第七章  悔改的強烈動機，95-106頁，湯姆·華森（Thomas Watson）著/ 蔣黃心湄譯，改革宗出版有限公司，2016四版。http://www.crtsbooks.net/product/thedoctrineofrepentance.aspx

Powerful Motives to Repentance

by Reformed Reader

Thomas Watson’s little booklet on repentance is an excellent resource on confessing sin.  In chapter seven he gives a list of “powerful motives to repentance.”  Here are some of them, edited a bit for length and readability.  What are the benefits of a repentance and humility?  Why should we truly repent of our sins?

1) Sorrow and melting of heart fits us for every duty.  A piece of lead, while it is in the lump, is of no use; but melt it, and you can form it into any shape, and it is made useful.  So a heart that is hardened by sin is good for nothing, but a heart softened by repentance is useful.  A melting heart is fit to pray (Acts 9:11).  A melting heart is fit to hear the word (2 Chr. 34:19).  A melting heart is fit to obey (Acts 9:6).

2) Repentance is acceptable to God.  The Lord will not despise a contrite and broken heart (Ps. 51:17).  Augustine said Mary’s tears were better than the ointment she brought Jesus (Luke 7:38).  Tears are loud cries for mercy.  They are silent, but they have a voice: ‘The Lord has heard the voice of my weeping’ (Ps. 6:8).

3) Repentance commends all our services to God.  Prayer is delightful to God when it ascends from the altar of a broken heart.  No prayer touches God’s ear but what comes from a heart touched with the sense of sin; consider the publican for example (Luke 18:14).  We know God hears us when we repent; this is a great blessing.

4) Repentance is bitter and sweet.  Repentance, though bitter in itself, yet it is sweet in the effects.  It brings inward peace.  Augustine said, ‘Let a man grieve for his sin and rejoice for his grief.’  A woman in childbirth has sorrow, but once the child is born there is joy (John 16:21).  The sorrow of repentance is met with joy from God.

5) Great sins repented of shall find great mercy.  Though our sins are of a scarlet color, God’s mercy can wash them away (Is. 1:18).  You say, ‘Oh, but my sins are too many to number!’  Do not make them greater by not repenting.  Repentance unravels sin and makes it as if it had never been.  With the Lord is plentiful forgiveness.  We sinned, Christ bled.

6) Repentance makes joy in heaven.  The angels rejoice when a sinner repents (Luke 15:10).  When men neglect the offer of salvation and freeze in sin, this delights the devils, but when a soul is brought home to Christ by repentance this makes joy among angels.

7) Lack of repentance means a hard heart – and a hard heart is the worst heart.  It is called a heart of stone (Ezek. 36:26).  Hard-heartedness is a sin that grieves Christ (Mark 3:5).  A hard heart is not malleable; it is untuned for every duty.  Weep with Peter in repentance, for a hard heart is the anvil on which the hammer of God’s justice will be striking to all eternity.

8) The days of our mourning will soon be over.  After a few showers fall from our eyes we will have perpetual sunshine.  Christ will provide a handkerchief to wipe off his people’s tears (Rev. 7:17).  You who repent will shortly put on garments of praise; you’ll exchange your sackcloth for white robes, and instead of your sighs you will have shouts of triumph.  This will happen when Christ returns and makes all things new.  The repentant soul shall at the last day lift up his head with comfort and be acquitted by the Judge himself.

The entire section can be found in Thomas Watson, The Doctrine of Repentance, chapter 7.

rev shane lems

covenant presbyterian church (OPC)

hammond, wi