舒解誤會，欣賞寶藏﹕

初論改革宗信仰與華人教會

COMMENDING THE TREASURES OF THE REFORMED FAITH

IN THE CHINESE CHURCH:

FROM MISUNDERSTANDING TO APPRECIATION

 

林慈信

Samuel Ling

 

 

            筆者是華人福音派信徒，居住北美四十二年，生長在基要派、敬虔愛主、衛斯理派、凱錫克派、和時代論的圈子中。三十五年來，我接受了，並公開承認改革宗的福音派《聖經》信仰。那麼，我是誰呢？是否已經變成華人教會中的怪人，一個不合群的獨行俠？一個過時的「老古董」傳道人？在二十一世紀的今天，我傳講的信息是否不切實際、無關痛癢？我是否已經變成一個不面對現實與教會群眾，躲在象牙塔的知識份子？我的立場是否「太狹窄」（一部分同工的評語）？

 

            I am a Chinese evangelical; I have made North America my home for 42 years.  I grew up in a fundamentalist, Pietist, Wesleyan, Keswick, and dispensationalist world.  For the past 35 years, I have confessed the Reformed understanding of Bible doctrine.  What does that make me?  An anti-social, eccentric, non-conforming lone-ranger in the family of Christ?  An outdated preacher whose message is no longer relevant to the 21st century?  An academic who is hopelessly out of touch with reality?  Is my position “too narrow” (the opinion of some colleagues in Christ)? 

 

抑或改革宗信仰的確有些亟需貢獻給華人教會的寶藏？

 

Or do we still have something to commend to the Chinese church from the Reformed tradition? 

 

            今天，改革宗信仰（the Reformed faith, 或稱「加爾文主義」 Calvinism，也稱「歸正神學」，意同）在教會中的影響力日增，令人注目，特別是非改革宗人士中。有時候，改革宗人士被稱為「超加爾文主義者」（hyper-Calvinists, 意即﹕極端加爾文主義者）；被認為是不相信上帝愛我們，是不傳福音的信徒。改革宗人士是否需要澄清一下真相？是否可以除去一些關於改革宗的傳說，消除在我們主內弟兄姐妹中間的一些誤會？

 

            Calvinism, or the Reformed faith, is growing in its influence in the Christian world, and people, especially those outside Reformed circles, are taking notice.  Sometimes Reformed people are called “hyper-Calvinists,” caricatured by people who do not believe that God loves us, who do not believe in evangelism.   Is there anything Reformed people can do to dispel some of the myths, stereotypes and misunderstanding which our “label” has somehow engendered among non-Reformed brothers and sisters? 

 

            改革宗若真有寶藏要推薦、貢獻給華人教會，那麼我們應如何推介？

 

If there is something in Reformed theology to commend to our fellow Chinese Christians, if there is a treasure to share with our family in Christ, how should we do it? 

 

 

「十字軍心態」與其批評者

CRUSADER AND CRITICS

 

            三十二年前我從神學院畢業，在華人教會中宣講上帝的話（從改革宗信仰的角度）。當時華人信徒中多是查經班的領袖；大部分從台灣（有些從香港）到北美來，不少受聚會所神學的影響。在那個年代，從事改革宗信仰的傳播事工，華人中間，首推趙中輝牧師的基督教改革宗翻譯社。我承認，當時的確抱著一種「十字軍心態」，是一個新近接受加爾文主義的歸信者；因此對改革宗信仰的積極推介，往往令人反感。有時會聽到這種回應﹕「談神學幹嘛？這不重要！那麼學術性的東西，既抽象，又不實際。重要的是追求屬靈！退修會不是神學院。談神學的人缺乏禱告，愛心，謙卑，傳福音，和敬虔。」直到2000年還聽到這種說法，用以回應我推動《聖經》無誤的努力（更不用說改革宗信仰了）！這些批判，自然增加了我與華人教會部分人士的距離。

 

            Thirty-two years ago, I was a fresh seminary graduate, preaching God’s Word and commending Reformed theology in the Chinese community in North America, the latter dominated by student Bible study groups.  Many of the leaders of these groups (now Chinese churches) came from Taiwan (some from Hong Kong), and were often attracted by Watchman Nee’s theology.  During those years, Rev. Charles Chao and his Reformation Translation Fellowship was the leader in commending the Reformed faith among the Chinese people.  I must confess that I was very much a “crusader” – a fresh convert to Calvinism.  As often the case with fresh converts and crusaders, my presentation invariably turned off some people – perhaps many people.  The response to my teaching sometimes was:  “Why talk theology?  It is not important.  It is so academic, abstract, impractical.   What is important is the pursuit of spirituality (shu ling).  A retreat/conference is not a seminary!  People who talk about theology are lacking in prayer, love, humility, evangelism, and godliness.”   As recent as 2000, I still heard comments like these from a major young church leader, in response to my advocacy, not of the Reformed faith, but of the inerrancy of the Bible!  These comments served to increase the distance between myself and certain elements in the Chinese church. 

 

            三十年來，可能是回應這些批評吧，我努力尋找一條有效介紹改革宗信仰的路，好使敬虔的華人弟兄姐妹能夠理解改革宗信仰。1991年八月，在一個家庭退修營，我經歷了一個新發現﹕原來這些操普通話（國語），敬虔的華人信徒中，不少人整天追求、談論「屬靈」，但很多在心底裏並沒有深深經歷過上帝在基督裏的大愛！他們並不一定經歷過赦罪，得救的確據；並不體會上帝將稱義，作祂兒女的恩典刻印在他們的心版上。福音事工是參與了，多少同工忙於奔波賣命，幹勁十足，不斷推廣宣教上的「合作」，「合一」，「伙伴關係」。大型聚會必到。可是那種緊張、沒有安寧的神情，是否說明內心缺乏恩典的印記？

 

            During the next thirty years, partly in response to these criticisms, I worked to present Reformed theology in a way which could be more effectively understood by my fellow Pietist brothers and sisters.  I discovered, by August 1991 (at the end of a family conference), that many Mandarin-speaking, pietistic Christians who talked a lot about being “spiritual,” probably didn’t have a very strong sense, deep in their hearts, of the grace of God in Christ, and didn’t have assurance of his pardon, the grace of justification and adoption as God’s child sealed in their souls.  The enterprising spirit and often nervousness in the way we presented ourselves and our ministries, in this age of mass conventions and networking in the name of “partnership” in missions, often betray this lack of grace. 

 

            我心中向主立志，要教導「蒙恩得救的確據」的真理（參看《威敏斯特信仰告白》第十八章），作為幫助華人信徒理解改革宗《聖經》信仰的切入點。1990年代，我曾走過一段充滿掙扎與痛苦的路，最後深深體會到﹕「耶穌愛我，我知道，因有《聖經》告訴我」！聖詩《奇異恩典》有一句說﹕「上主曾向我應許恩惠」 (The Lord has promised good to me)。從那時開始我到處宣講﹕基督裏的大愛，就是罪得赦免，稱義，成聖的恩典，是可以經歷到的！上帝必定守約，祂恩典的應許是可信的，祂的信實廣大。上主向我應許的，是美好的恩惠！

 

In my heart, I affirmed my desire before God to teach the doctrine of assurance of grace and salvation (Westminster Confession, chapter 18) as a “point of entry” for Chinese Christians to the Reformed system of theology, and eventually struggled with the reality of grace in my heart in the years 1992-97.  God is good.  Today I know (by experience and theology) that “Jesus love me, this I know, for the Bible tells me so” (God is a covenant-keeping God).  As one verse in “Amazing Grace” proclaims, “The Lord has promised good to me!”  And this I proclaim wherever I go: God’s grace in Jesus Christ – the gifts of forgiveness, cleansing, justification, sanctification and many others – can be experienced in our hearts because God is always faithful to his covenant promises.  “The Lord has promised good to me.”  

 

 

新時代，改革宗成了新時尚？

REFORMED “FAD” IN NEW CONTEXT?

 

            今天的處境，與1970年代大不相同。台灣，香港，東南亞與北美的華人的教會，深受教會增長理論（即﹕市場學）與靈恩神學的影響，新福音派信仰 (neo-evangelicalism) 與後現代的當代神學學術在各地華人神學院的影響力方興未艾。信主加入教會的，最多是中國大陸群體。我仍舊傳講上帝的話，推薦改革宗信仰，也看到一些正面的回應﹕一些基督徒饑渴慕道，竭力在真理上追求成熟。他們往往分布在不同教會，是隱形的少數民族。沒有太多人注意到，他們在安靜中發現，原來改革宗所宣講的，就是《聖經》所教導的，「事情本應該如此」(that’s the way it should be)。很多弟兄姐妹透過閱讀，或聽廣播得此結論，影響他們的計有史鮑爾 (R.C. Sproul)，麥亞瑟 (Jon MacArthur)，派博（John Piper），和巴刻 (J.I. Packer) 等。感謝主！

 

            Today, the context is very different from the 1970s.  The church in Taiwan and Hong Kong, and among the Chinese in Southeast Asia and North America, is deeply affected by church growth strategies (i.e., marketing) and the charismatic movement.  Neo-evangelical belief and contemporary, postmodern  theological scholarship are on the march on many Chinese seminary campuses.  Mainland Chinese are the largest or fastest growing segment in the overseas Chinese church.  I continue to teach Reformed theology, and God has granted “spotty” response: there are very serious students who are eager to learn and grow.  They are scattered across the many Chinese churches in their respective cities, in Asia as well as in North America.  Quietly, often without fanfare (although there is fanfare in certain circles), Reformed theology, although still loathed by many, is increasingly accepted as “the way it should be,” i.e., what the Bible teaches.   This trend has come about quietly as men listen to, or read Reformed teachers such as R.C. Sproul, Jon MacArthur, John Piper and J.I. Packer.  Thank God for this.  

 

            又有不少華人信徒，受唐崇榮牧師等領袖的信息影響，或參與歸正學院，或閱讀《動力》雜誌，或收聽廣播或錄音，或看網絡、錄像。中國教會正在蛻變，都市化；而「改革宗」，「歸正」在某些圈子已經成為時尚！

 

Many others are influenced by Rev. Stephen Tong’s messages, the Reformed Institute, his Momentum magazine and his audio-video resources.  As China urbanizes and the church is transformed, it may even be “fashionable” or “trendy” to be identified as a “Reformed” Christian in this our decade, the 2000’s. 

 

這些現象，一點沒有什麼可誇的；都是上帝的恩典與安排。而成為「時尚」有什麼價值！與得到基督比較，不過是糞土（腓三8-10）？

 

This is nothing to boast about; all is by grace, in God’s providence.  And to be “fashionable” means nothing, compared with gaining Christ (Philippians 3:8-10). 

 

 

隱憂露面﹕改革宗圈子的一些複雜因素

COMPLICATING FACTORS IN REFORMED CONTEXT

 

            進入21世紀，有些因素使事情弄得複雜。有些改革宗神學學術中心，正在掙扎保存純正、正統的信仰。（這個現象，在非改革宗圈子也同時在發生。）一些神學家不再堅持《聖經》是上帝默示的話，至少「默示」對他們的解經沒有關係。《聖經》的權威在釋經學圈子裏不受尊重。（校園出版的《21世紀舊約導論》，是一些舊約系轉型、走樣的典型例子。關於最近的發展，見2006-2007年，D.A. Carson 和Richard Pratt 對 Peter Enns 的回應與批判。）

 

            The context in the 21st century is complicated by changes taking place in the traditional centers of Reformed teaching, the North American Reformed seminaries, some of which are now struggling to keep their orthodoxy intact.  (This phenomenon is not limited to Reformed circles; in non-Reformed evangelical centers it is happening as well.)  The Bible is no longer treated consistently by some theologians as the work of the Holy Spirit’s inspiration.  The authority of Scripture is undermined in hermeneutics.  (Cf. Ray Dillard and Tremper Longman III’s work on Old Testament introduction, as a typical example of the change among some Old Testament scholars.  For the most recent developments, cf.: D.A. Carson and Richard Pratt’s responses to Peter Enns, 2006-2007.) 

 

            學者與信徒的信仰從純正、正統偏離，在教會歷史上是經常發生的事，因為我們都是罪人；唯靠主的恩典，與祂話語的能力，才能保守我們的信仰。教會極需要上帝的保護！而在改革宗圈子以外的神學蛻變，就更令人擔心了。今天美國福音派的教會與神學院，正在失去其純正、正統的信仰，而這趨勢直接反映在華人神學界！（這題目超越本文的主旨。）這使我的「十字軍心態」更加溫和﹕我已不再如樂意「無條件」地推介某一間改革宗的神學院，雖然我推介改革宗信仰的熱誠沒有減少。

 

This deviation from orthodoxy is inevitable, because we are all sinners, and are faithful to Christ and His Word only by his grace.  Oh how much we need God’s protection!  The theological scene beyond the Reformed family is even more complicated and disheartening:  American evangelicalism may be losing her orthodoxy altogether, if she hasn’t already done so; this trend is directly mirrored among Chinese churches and seminaries (this latter subject is beyond the scope of these musings).  These developments certainly further temper my “crusading spirit”: I no longer “unconditionally recommend” any one Reformed seminary in the west, when asked to do so; although this does not diminish my enthusiasm in teaching Reformed doctrine. 

 

            在這種新的處境，如何教導改革宗信仰？下面是一些初步的想法。

 

            How do we present Reformed theology in this context?  I have a few preliminary (only preliminary) thoughts.

 

 

一套整全的真理﹕不僅是預定「論」

A SYSTEM – MORE THAN MERE PREDESTINATION

 

            首先我們必須承認，改革宗的信仰系統，如《威敏斯特信仰告白》和《多德信條》，《海德堡要理問答》，浸信會的《1689倫敦信仰告白》，與賀治 (Charles Hodge)，伯克富 (Louis Berkhof) ，慕理 (John Murray)，范泰爾 (Cornelius Van Til)等神學家所表達的，是一個整體的真理系統，歸納了《聖經》所教導的。因此我們必須說明，「預定的教義」（包括「無條件的揀選」），雖然非常重要，可是並不是改革宗信仰的全部！我們必須整全地介紹改革宗信仰，介紹整個系統。

 

            First, we must continue to insist that the Reformed system of doctrine, as understood and expressed by creeds such as the Westminster Standards and other creeds  (Canon of Dort, Heidelberg Catechism, the Baptist London Confession of 1689), and taught by theologians such as Charles Hodge, Louis Berkhof, John Murray and Cornelius Van Til, is a “system” of doctrine taught in Scripture.  We must hold the “system” together.  This means that we must continue insist that the doctrine of predestination (especially including the doctrine of unconditional election), though integral to Reformed theology, is not the totality of it!  We must present Reformed theology as an integral whole.   

 

筆者在教學中，很少以預定「論」作為介紹改革宗信仰的切入點，也不用預定，揀選的教義作為改革宗神學的焦點。我會努力的介紹上帝立約、守約的信實，上帝是盟約的主…等真理（見John Frame, The Doctrine of the Knowledge of God, 第一章；和Palmer Robertson, Christ of the Covenants），同時不斷宣講上帝赦罪、救贖的確據，聖靈在信徒心中的工作（見 Sinclair Ferguson, The Christian Life: A Doctrinal Introduction, 我們已將中譯本出版﹕《磐石之上》，可網上免費下載﹕www.ccim.org 圖書館）。因主的帶領，最近幾年沒有太多機會直接開「系統神學」的科目，因此我開始在「恩典的約」（舊約《聖經》神學），「上帝的國」（新約《聖經》神學），和保羅的《聖經》神學等科目上作一些編譯，準備。這方面的作者包括﹕霍志恆 (Geerhardus Vos)，Herman Ridderbos， 克愛蒙（Edmund P. Clowney，著作中譯有《天命與你》）， Palmer O. Robertson，葛理齊 (Richard B. Gaffin, Jr.﹕《聖靈降臨剖析》的作者) 等。我深深感受到清教徒的敬虔神學是多麼的成熟，裏面藏著多少的智慧；因此也到處推介。亞當斯的《聖經》輔導 (nouthetic counseling)也是一個非常實際的切入點。換言之，我看見，推介改革宗神學，並不一定需要同時推介其標簽（品牌），特別不必常常將「預定」掛在嘴邊（這裏並沒有誤導非改革宗人士的用意）。我的學生，聽眾往往聽到一些以前領受不同的東西；因此會自動提出預定「論」的問題。在問題解答時，我會扼要地解釋。

 

I often do this without using predestination as the entry point or even the focal point.  I have tried very hard to present doctrines like God’s covenant-faithfulness and covenant-lordship (cf. John Frame’s The Doctrine of the Knowledge of God, chapter 1, and Palmer Robertson’s Christ of the Covenants), and assurance of grace and salvation, and the work of the Holy Spirit in the heart of the believer in general (cf. Sinclair Ferguson, The Christian Life: A Doctrinal Introduction, which we have translated into Chinese under the title, Pan shi zhi shang).  In God’s providence, I have often been prevented from teaching Systematic Theology in recent years, so I began to teach the doctrine of the covenant (Old Testament), the kingdom of God in the gospels, and Pauline eschatology (in the tradition of Geerhardus Vos, Herman  Ridderbos, Edmund P. Clowney, Palmer O. Robertson, and Richard B. Gaffin, Jr.).  I have been much impressed and edified by the Puritans, so I commend their wisdom wherever I go.  Jay Adams’ first-generation nouthetic counseling is also a highly practical point of entry.  In a word, I found it effective to present Reformed theology without always wearing the label, especially the label of predestination, on my sleeve.  (There is no intention to deceive anyone here.) Then my audience notices something different in what I say, and predestination invariably comes up during Question and Answer periods!    I will seek to provide succinct answers to these questions. 

 

            2008年一月，我開了「神學學習入門」的課程，首先討論的幾個題目是﹕

什麼是敬虔？ -- 必須建立在恩典，稱義，成聖的基礎上；如何認識上帝的旨意？-- 我們的目標，動機，與準則必須以上帝為中心，以《聖經》為基礎；當我們奉獻自己終生為主所用的時候，上帝如何塑造我們？討論這些題目之後，才處理﹕神學是什麼？神學教育分幾種？普遍啟示、《聖經》論等。

 

                In January 2008, I began my course on “Introduction to Theological Studies” with the following topics: What is godliness?  (It must be based on grace, justification, and sanctification); How do I discern God’s will?  (My goal, motive, and norm must be God-centered and Bible-based); and How does God shape and mold our lives, as we dedicate ourselves to serve him all our lives?  Then, and only then, do I move into a definition of what is theology, and what are the forms of theological education; then onto general revelation, the doctrine of Scripture, etc. 

 

            除了「恩典之約」的教義、上帝的信實、恩典的確據以外，改革宗的教會論，和以文化使命來回應平信徒面對的社會、文化問題，都是有效的切入點。一百年前，荷蘭首相與神學家凱伯爾宣稱﹕「世界沒有一方寸地土，耶穌不說﹕『是我的！』」

 

            Beyond the doctrine of the covenant grace, God’s faithfulness and the assurance of grace, there is the Reformed doctrine of the church, and “cultural mandate” theology which meets the layperson at his/her place in society.  These are all effective points of entry.  A hundred years ago, the Prime Minister of Holland Abraham Kuyper proclaimed: “There isn’t a square inch in the world, of which Jesus does not say, ‘It is mine.’” 

 

 

敬虔，恩典，教會生活

GODLINESS, GRACE, CHURCH LIFE

 

            第二，我們必須堅持，《聖經》教導的真理（即教義）是為了我們過敬虔的生活。反過來說，真正的敬虔必須建立在《聖經》真理的基礎上。因此我們必須有敬虔，謙卑，和溫柔的馨香，即聖約神學院強調的「恩典取向」（近年易名「恩典基礎」）。這原則在某些圈子中尤其重要。有些被改宗信仰吸引的弟兄（特別是弟兄），被激情的改革宗信息和宣講改變了，自然就會效法某些類型的講道法，可是在個人成熟，恩典，待人處事，和內在能力方面，卻不一定有相稱的長進。就像我以前「十字軍心態」時期一樣。

 

            Second, we insist that doctrine is unto godliness, and true godliness is founded on truth.  Thus there must be the savor and flavor of piety, humility, gentleness, and what Covenant Seminary calls “grace orientation” (recently renamed “grace foundation”).  This is particularly pertinent in circles, where men, enamored and transformed by  powerful and passionate Reformed preaching, began to imitate a certain preaching style, sometimes without commensurate growth in personal maturity, graciousness, relationships and skills in handling people, problem-solving, and inward strength.  This is very similar to my previous “Crusader mentality” phase. 

 

            結果往往是，為地方教會帶來爭吵，破壞和睦。我們改革宗人士，在同工們看來是傲慢的，只會批評的，不關心人的。

 

The result often is much discord and division in the local church.  We, the Reformed, can be perceived as arrogant, critical, and uncaring. 

 

            我們必須在講道和教導中強調恩典，也以恩典從事《聖經》輔導；我們必須在傳福音時堅持宣講古舊的「恩典的古音」；可是必須同時高舉上帝的律法﹕不是靠律法得救，而是高舉上帝的聖潔與聖潔的標準。在我讀神學的時代，薛華 (Francis Schaeffer) 和他的師母（在中國出生），和米勒教授 (C. John Miller) 與他的師母實踐了徹底的「開放家庭」事奉道路，讓許多人感受到改革宗信仰是有血有肉的（參《回來吧，巴芭拉》Come Back, Barbara 一書）。若能教導清教徒的敬虔，必定對推介改革宗信仰的實際，與經驗層面有很大的幫助。

 

            Grace can be presented with teaching and practice in biblical counseling, and just preaching the old-time gospel of grace, without de-emphasizing the law of God one bit – no so much preaching salvation by works and by the law, but to uphold God’s holy character and holy law.  In my time, Francis and Edith Schaeffer, and C. John and Rosemary Miller practiced “radical hospitality” to give flesh to Reformed theology (cf. C. John Miller, Come Back Barbara).  Teaching Puritan godliness also goes a long way to promote the practical, experiential dimension of our Reformed faith. 

 

「恩典」的意思是﹕我們必須更徹底的面對自己的軟弱和掙扎，必須在上帝面前更加坦誠。我曾分享自己在1990年代面對所謂「自卑」的問題。我發現，很少改革宗男性願意這樣作。其實，不論神學立場，大部分的基督徒都不願意在別人面前揭露自己的掙扎﹕這是否因為懼怕自己會失去人前作領袖的「形象」（上一代稱為「面子」）？


            Grace means that we need to be more honest about our weaknesses and struggles.  I share about my struggles during the 1990s with what is popularly called “inferiority complex.”  I find that few Reformed men do this.  In fact, few people do it at all in public – is it for fear that we may lose our “image” as leaders? 

 

            在上帝面前的坦誠，與其帶來的在人前的透明（當然，如何表達透明需要智慧）﹕這就是我在威敏斯特神學院從米勒教授所學到的。米勒著有《悔改與21世紀人》一書 (Repentance and 21st Century Man, Christian Literature Crusade)等書籍多種。另外，《聖經》輔導運動也帶來一些好書，如﹕When People Are Big and God Is Small （參﹕ www.ccef.org；中譯本在編輯中），幫助我們理解﹕很多時候我們懼怕別人怎麼看自己，而勝過這方面的束縛，必須先面對上帝，敬畏上帝。這是否是改革宗人士在目前和未來的年日需要遵循的道路？

 

            Honesty before God, and transparency before others (with wisdom, of course) – this was what I learned from C. John Miller at Westminster.  (Cf. Miller’s Repentance and 21st Century Man, Christian Literature Crusade; and works by Christian Counseling and Educational Foundation authors such as When People are Big and God is Small. www.ccef.org), whose author tells us that far too often we are afraid of what others think of us.  The only way to overcome this kind of slavery, is to come before God, and to fear God.  Could this still be the way to go for Reformed folk? 

 

            第三﹕我們必須努力教導，並實踐改革宗的「教會論」 (doctrine of the church)。華人教會往往看不到改革宗教會的好榜樣。究竟一間改革宗的教會應該是怎麼樣的？我們當然不敢用人為的方法，特別用市場學和操縱人心的技巧來使教會在人數上增長；不過，近年來的確有改革宗教會生活的書籍面世，注重﹕一間健康的教會是怎麼樣的？（參﹕Harry Reeder, From Embers to a Flame 和 Donald MacNair的多本著作。）

 

            Third, there must be teaching and effort to practice the Reformed doctrine of the church.  The Chinese community has seen very little by way of example.  What does a Reformed church look like?  We would not dare to over-emphasize numerical growth, using human techniques which often involve manipulation, but in recent years, there has been good thinking and writing done on Reformed church life – what does a healthy church look like?  (Cf. Harry Reeder’s From Embers to a Flame and various works by Donald MacNair.)

 

 

屬靈權柄

SPIRITUAL AUTHORITY

 

            第四，與上述數點有關的是，我們必須忍耐，用耐心教導改革宗信仰，腳踏實地，與地方教會的牧師傳道，長老執事分享。上帝的話，經過一段時間會扎根，結出果子。筆者認為這樣作，讓聖靈改變一位、一位同工，生命，比吹起號角，「讓全世界知道」我們是改革宗的，更為有效。我們屬靈的權柄，我們的效果，我們的影響力，與上帝的話如何在我們的受眾生命中成長，是成正比例的。

 

            Fourth, related to this is the need to patiently, diligently teaching Reformed theology on the ground level, to local pastors, elders, lay leaders.  We need to give time for the Word of God to take root.  Rather do this – patiently working with individuals – than “toot the horn” and “let the whole world know” that we are Reformed.  Our effectiveness, our influence, our network – indeed, the “authority” of the doctrines we teach and seek to commend – need to grow in proportion to the maturing of the Word of God among those whom we are serving. 

 

            在這方面我發現，緩慢的，耐心的，以地方教會為本的長期教導，用十年、或幾十年的工夫建立影響力，不一定是最受歡迎的做法。今天所看見的現象，讓自己想起以前充滿著幹勁從事組織，「動員」，計劃，統籌等事工的階段。人聲充滿著興奮，盼望，活力。事情過後，大型聚會結束了，塵埃定下來時，究竟什麼最重要？上帝話語的功效，與聖靈深層的動工最重要。而上帝話語和聖靈的工作，主要在地方教會中進行、持續、開花、結果。

 

            I find that slow, patient teaching which is based in the local church, and the building of influence with decades of labor does not seem to be always popular.  What is happening today reminds me of my own enterprising plans to organize, coordinate, plan, mobilize.  There is much energy, electricity, excitement.  At the end of the day, after the excitement wears off, after the large-scale meetings adjourn, deep influence through the Word and Spirit may be what counts.  And the work of the Word and Spirit of God most likely takes place, sustains, blossoms and bears fruit in the local church. 

 

 

誰是家人？

WHO IS FAMILY?


            第五，在我接受神學訓練的年代，改革宗與非改革宗的教授們很少對話。這一切都改變了。其實，我求學的當年，在院長克愛蒙 (Edmund P. Clowney)的帶領下，傅蘭姆 (John M. Frame)，米勒 (C. John Miller)，簡河培（Harvie M. Conn，著有《現代神學論評》）都致力在福音派大家庭中建立彼此了解的橋樑（這些教授，只剩下傅蘭姆今天仍然健在）。克愛蒙院長曾在IVCF的爾班拿學生宣教大會傳信息，19,000與會者起立鼓掌以示謝意。後來Vern Poythress教授探望達拉斯神學院，和時代論神學家有友善的對話；也有達拉斯神學院的教授在威敏斯特神學院畢業典禮上作講員。

 

            Fifth, I was trained during a period when Reformed and non-Reformed seminary professors seldom talked to each other.  This has changed.  In fact, during my seminary years, Westminster’s president, Edmund P. Clowney, and other men on the faculty such as John M. Frame, C. John Miller, and Harvie M. Conn (only Professor Frame is still living today) did much to build bridges with the evangelical family.  On one occasion President Clowney addressed IVCF’s Urbana student missions convention, to a standing ovation by the 19,000 conferees.  Later Professor Vern Poythress visited Dallas Seminary, and engaged in meaningful dialogue with the leaders of dispensational theology.  One Dallas professor was speaker at Westminster Seminary’s graduation ceremony. 

 

            今天我承認，所有相信、承認《聖經》的默示，無謬，無誤的都是我的弟兄姐妹。這當然包括時代論者，浸信會（和其他宗派），阿米念主義者（尤其是衛斯理派的，很多不過反對預定「論」而已，不是真正經典的阿米念主義者）。

 

Today, I affirm that all who believe in the inspiration, infallibility and inerrancy of the Bible are my brothers and sisters in Christ.  For starters, this includes dispensationalists (of various types), Baptists (and all non-Presbyterians), and Arminians (especially Wesleyans and other general evangelicals who just don’t like the doctrine of predestination). 

 

            這些非改革宗的弟兄姐妹是我的家人。我在阿米念（衛斯理派），聖潔派（凱錫克主義），和時代論的圈子長大，即1950與1960年代的香港教會。我曾經歷改革宗的教導，度過「十字軍心態」時期。可是，今天我不認為這些觀點是異端（雖然多特會議Synod of Dort這樣宣稱）。當然，我會提出正確解釋《聖經》的方法與結論，可是這是在「家裏」進行的，是一種貢獻。不是「打仗」。

 

            For me, these non-Reformed brothers and sisters are my family.  I grew up in an Arminian (Wesleyan), holiness/Keswick, and dispensationalist context – the fundamentalist circles of Hong Kong in the 1950s and early 1960s.  I went through a crusader period when I criticized these theologies as a fresh convert.  But today, I do not find them to be heretical, the Synod of Dort notwithstanding.  Of course as a Reformed believer I have much to offer to strengthen my brothers, and I would present what I consider to be a proper interpretation of Scripture; but this is done “in house,” in the family.  I think of this as a contribution to family.  It is not war. 

 

 

值得關注的趨向

TRENDS FOR CAUTION

 

            可是有很多的學者和他們的觀點是值得質疑的。華人教會中有些神學家自稱改革宗，卻深受新正統神學（巴特Karl Barth，布倫納Emil Brunner）的影響；他們熱愛存在主義（如﹕祁克果 Soren Kierkegaard，尼采Friedrich Nietzsche）；近年來有人推崇莫特曼 （Jurgen Moltmann）等。上文已經提到，不少福音派《聖經》學者的解經原則，差不多完全不理會《聖經》的默示。他們若自稱是「改革宗」，是什麼意思？「改革宗」這個標籤，是否指「任何不喜歡非改革宗、反改革宗神學的人」？像有人認為，「福音派」就是指「任何喜歡葛培理的人」？

 

What I do find very questionable, is the theology heavily influenced by Karl Barth, neo-orthodoxy, 20th century theology, and Jurgen Moltmann, which is now promoted from Pasadena to Hong Kong to Canada.  As mentioned above, too many “evangelical” Bible scholars do not take God’s inspiration into consideration in their hermeneutics and exegesis.  Many of these theologians call themselves “Reformed,” and sometimes I wonder what does the word “Reformed” mean?  Does it merely mean “anyone who dislikes non-Reformed or anti-Reformed theology,” similar to the simplistic  definition of “an evangelical” as “anyone who likes Billy Graham”? 

 

無論如何，我堅持《聖經》的默示，無謬，無誤，《聖經》的完備性和清晰性（參﹕《威敏斯特信仰告白》第一章）。九十年代，我和一位時代論的神學教授，在《今日華人教會》有一段辯論式的對話；感謝主，這是非常令人鼓舞的事。（若對於如何從改革宗長老會的角度來推動教會合一，參﹕傅蘭姆 John M. Frame, Evangelical Reunion，不幸已絕版。網路上可取閱：http://www.frame-poythress.org/frame_books/Evangelical_Reunion/Preface.html）這種堅持，使我在華人神學工作者中成為少數民族，或「怪物」。

 

In any case, I stand on the doctrine of Scripture – its inspiration, infallibility and inerrancy, sufficiency and perspicuity (Westminster Confession, chapter 1) – as the “dividing line” for where my family is.  I had a healthy series of debates with a dispensationalist theologian on the pages of Chinese Churches Today (CCCOWE) in the late 1990s.  That was good.    (For further reading about church unity from a Reformed Presbyterian perspective: John Frame, Evangelical Reunion, which may be out of print, unfortunately.)  But it means that I stand as a minority voice, or “weird person” among Chinese seminary professors today. 

 

            第六，在二十一世紀有效地教導改革宗教義，興起改革宗的牧師、開拓教會的宣教士、長老、和教師，是否可以不透過現成的神學院制度？（筆者是以一位正規神學院的畢業生和目前的教授的身份提問的。）在中國大陸，這種另類的裝備，絕對是可能的。正在國內進行的訓練事工如雨後春筍；將來必定更多。海外華人教會呢？一些嚐過改革宗寶藏的智慧的平信徒，會不會對現有的教會講台與神學院失望，甚至絕望？我們改革宗的圈子會不會越來越閉門造車，越來越傲慢？

 

            Sixth, is it possible to teach Reformed doctrine outside the established “accredited” seminary system, and yet effectively raise up church planters, pastors, elders, teachers, missionaries for the 21st century church?  (I am speaking as a product of, and a professor in, the existing accredited seminary system.) It is entirely workable for mainland China.  It has happened, it is happening there.  What about overseas?  Will laypeople, after tasting the wisdom of Reformed teaching, become overly disillusioned with existing pulpits and seminaries, and end up in despair?  Will our Chinese Reformed circle become overly ingrown and indeed, arrogant and critical? 

 

            我們的目標是什麼？應是一個「群眾運動」 (people movement)，就一群影響社會、群眾的牧師和教會﹕而不僅是一隊自鳴清高的「十字軍」。如何達到這目標？當然，只能靠聖靈的能力。我們能作什麼，應作什麼？應鼓勵一些聖靈興起的領袖，為他們提供裝備﹕一套符合現實教會與生活的裝備過程。（參﹕Harvie M. Conn, Eternal Word and Changing Worlds, 最後幾章； Harvie M. Conn 等, The Urban Face of Mission.  關於非學院式的神學訓練，參﹕Robert J. Clinton 的著作﹕The Making of a Leader, Leadership Training Models, 和 Leadership Emergence Theory。）

 

            What is our goal?  Our goal should be a “people movement” of pastors and churches who make a real difference in our communities – not just crusaders.  How do we do this?  With the Holy Spirit’s power, of course, nothing else.  What is our part?  To encourage the emergence of leadership through theological training which is grounded in the realities of church life.  (Cf. Harvie M. Conn, Eternal Word and Changing Worlds, final chapters; and Harvie Conn and others, The Urban Face of Mission.  For the non-seminary type of training, cf. Robert J. Clinton’s books, such as: The Making of a Leader, Leadership Training Models, and Leadership Emergence Theory.) 

 

            本人在華人神學生中間的有限經驗暗示﹕有決心、熱心裝備的信徒，大有人在。我願意繼續致力尋求最有效，最適切的方法來鼓勵，推動，強調恩典，敬虔，教會生活，和領袖的塑造﹕願上帝話語的大能開花結果。

 

            My limited experience with Chinese theology students confirms my impression that there are many who are eager to learn.  I continue to search for the most appropriate  avenues to encourage, promote, emphasize grace, godliness, church life, and leadership development by the Word of God. 

 

            同時，願我們這個改革宗的大家庭﹕信徒，傳道，會眾，不斷靠主的恩典長進，邁向成熟。

 

May we mature, by grace, as a Reformed family of believers and congregations.

 

 

 

Redondo Beach, California  

January 24, 2008