231231 XZSex 09 性別性向同性戀：認信基礎01

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231231新福主日學：性別性向同性戀：認信基礎01高阿丹 參考文件：2020 PCA Ad Interim Committee On Human Sexuality： https://pcaga.org/aicreport/新福西敏信仰告白主日學課程： https://archive.org/details/@pulireformed?query=XZWCF+ 中文翻譯：高阿丹/新莊改革宗福音教會；使用中文版本請註明出處 CONFESSIONAL FOUNDATIONS REGARDING THE NATURE OF TEMPTATION, SIN, AND REPENTANCE 關於試探、罪、悔改本質的認信基礎 GA Assignment: 1.b.1  [Prepare a report which shall address...] the nature of temptation, sin, repentance, and the difference between Roman Catholic and Reformed views of concupiscence as regards same-sex attraction; 大會指定任務 1.b.1：[準備一份報告討論] 試探、罪、悔改的本質，以及羅馬天主教和改革宗在同性吸引方面對情慾 concupiscence 的不同看法； Some of the issues being discussed in our churches today have to do with understandings of sin and gospel expectations. Accordingly, the first item assigned to this committee was to address “the nature of temptation, sin, repentance, and the difference between Roman Catholic and Reformed views of concupiscence as regards same-sex attraction” (1.b.1). These are doctrinal categories reflected in our Confessional tradition which are both broadly applicable as well as instructive for many of the specific questions before us. Therefore, before considering issues regarding sexuality, we need to briefly review and describe the system of doctrine concerning sin and the Christian life to which we subscribe in the Westminster Confession of Faith (WCF). In view of the issues before us, we want to focus especially on the human experience of sin and the application of redemption. What do we believe the Bible teaches us about our condition as fallen human beings? What does it mean to be saved from this state? How does regeneration affect our experience of fallenness? How we answer these questions will determine how we answer the more specific questions about our experience of sexuality.當今我們教會討論一些對罪的理解和福音期待相關議題。

因此，分配給本委員會的第一個項目是討論 「試探、罪、悔改的本質，以及羅馬天主教和改革宗在同性吸引方面對情慾 concupiscence 的不同看法」（1.b.1）。這些教義範疇都反映在我們的認信傳統中，既廣泛適用，又對我們面前的許多具體問題具有指導意義。因此，在考慮有關性的問題之前，我們必須簡要回顧並描述我們在《西敏信仰告白》（WCF，以下簡稱「西敏告白」）中所認信的有關罪和基督徒生活的整體教義。鑑於我們面對的問題，我們要特別聚焦於人犯罪的經歷和救贖的應用。我們相信聖經對我們身為墮落之人有什麼教導？從這種狀態中得救又代表什麼？重生如何影響我們的墮落經歷？

我們如何回答這些問題，將決定我們如何回答更特定關於我們性經驗的的問題。

I. CONFESSIONAL FOUNDATIONS 認信基礎 I.A. Corruption 敗壞 First, the Confession describes the current state of humanity apart from redemption in terms of comprehensive corruption. The Fall of our first parents is described, and the result that they “became dead in sin, and wholly defiled in all the faculties and parts of soul and body” (WCF 6.2).1[1]2 This emphasizes the integrated and wholistic nature of our humanity. The corruption of sin strikes at the core of our nature, such that its effects are felt throughout. Further, this corrupted nature is said to be “conveyed to all their posterity” (WCF 6.3).13 In other words, what was true of our first parents is true of us who are born into their corrupted nature. 首先，西敏告白從全面墮落 comprehensive corruption 的角度描述了人在沒有得救情況下的現狀。

有描述我們始祖的墮落，其結果是他們「成為死在罪中，靈魂和身體的所有官能和部位都完全污穢了」（WCF 6.2）12。這凸顯我們人性之整體性和全面性。罪的敗壞觸及我們本性的核心，其影響遍及全身。

此外，信仰告白形容這種敗壞的本性會「傳給他們所有的子孫後代」（WCF 6.3）13 。換句話說，我們的始祖如何，生在他們敗壞本性中的我們也就如何。

As the Confession describes this, it introduces the distinction between the corruption itself and the active fruit of that corruption: “From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions” (WCF 6.4).14 This is the distinction between “original” and “actual” sin. As a technical theological term, “actual” sin refers not to the reality or non-reality of sin, but to its being an act 15 of the soul as opposed to a disposition or inclination only. While it is significant that a distinction is made between original and actual sin,16 the emphasis at this point in the Confession is that original sin, as a disposition or inclination, is truly sin: “This corruption of nature…itself, and all the motions thereof, are truly and properly sin” (WCF 6.5).17 西敏告白在描述這一點時，區分敗壞本身與敗壞所實際生出的果子：「從這種原初的敗壞開始，我們就完全不傾向善，喪失行善能力，與一切善為敵，完全傾向於一切惡，也犯下一切實際的過犯」（WCF 6.4）14。

這就是「原罪」與「實際罪 actual sin」之間的區別。「實際罪」是一個神學術語，不是指罪的真實性或非真實性（reality or non-reality），而是指靈魂犯罪的作為（act）15，是作為而不僅是一種性情或傾向。雖然將原罪和實際罪作區分是有意義的16，但西敏告白在此強調的是，原罪是一種性情或傾向，也真是罪：「這種本性的敗壞 ...... 本身以及其所引發的作為，都真真實實的是罪」（WCF 6.5）17。

What is behind Article VI of the Confession, and especially section 5 of the article, is the historical dispute over concupiscence. Though concupiscence as a Latin word originally had a broader definition as simply “desire,” what was in dispute in the Reformation was concupiscence as a technical theological term. As such, it refers not to desire in general but to disordered desire, thus, desire as corrupted by the Fall. Within this category of disordered desire there is especially concern for the spontaneity or unbidden nature of disordered desire.18 When the sin status of concupiscence was disputed, the concern was this spontaneous, predeliberate, experience of desire, before the will consciously assented or consented to it. 歷史上關於情慾 concupiscence 的爭論是西敏告白六章的背景，特別六章5段。

雖然情慾 concupiscence 拉丁文本身的廣義就是「慾望 desire」，但是在宗教改革時期爭論中，情慾是神學技術用詞。就此，它不僅指慾望，而是指失序的慾望，就是墮落所敗壞的慾望。在失序的慾望之範疇中，又特別關注失序慾望之突發和非自願的本質18。情慾是否是罪之爭議的重點關乎這個突發、在思考之前所經歷的慾望，就是在意志認可和同意之前就發生的慾望。

Consent, as described in the Medieval discussions of concupiscence, began at any conscious approval of the feeling, even letting it linger so as to enjoy the feeling itself. Concupiscence was a sinward feeling, arousal, or attraction before any conscious consent to that feeling was given. Concupiscence, then, was the experience of the corruption of our nature. It was the inclination to desire in disordered ways19 experienced as spontaneous feelings and not the consent to or active cultivation of those feelings. Thus, concupiscence in this technical theological sense is associated more closely with original, not actual sin. It is “This corruption of nature…itself, and all the motions thereof,” and is “truly and properly sin” (WCF 6.5).在中古世紀關於情慾的討論中，認同是從任何有意識地認可某種感覺開始，甚至容許感覺延續，進而享受其感覺本身。

情慾是在有任何有意識的同意之前，一種朝向犯罪的感覺、挑逗、或吸引。就此來說，情慾是我們的敗壞本性所經歷的。情慾是失序慾望的傾向19，是突發感覺的經歷，而非同意或積極培養那些感覺。因此在神學技術意義上，情慾更密切關乎原罪而不是關於實際罪。它是「這種本性的敗壞 ...... 本身以及其所引發的作為，都真真實實的是罪」（WCF 6.5）。

I.B. Corruption and the Regenerate 敗壞與重生的人 WCF 6.5 begins, “This corruption of nature, during this life, doth remain in those that are regenerated.”20 This statement is the lead point under which several other things are said about the Christian life—a life that is fundamentally renewed and yet continues to experience the effects of the Fall. This section, though it mentions that “through Christ” this corruption is “pardoned and mortified,” emphasizes both that it remains in the Christian and that it is sin.西敏告白 6.5 開頭說：「在今生，本性的敗壞仍留在重生的人身上。

」20 這句話主導其它關於基督徒生命的陳述——一個根本上得到更新的生命，但仍持續經歷墮落的影響。這段雖然提到「藉著基督」，這敗壞「已得赦免並被治死」，但同時也強調它仍然存留在基督徒身上，而且是罪。

What then, are we to make of this corruption being “pardoned and mortified?” That it is pardoned refers to the doctrine of justification. The Reformation’s teaching on justification is clarified as opposed to the Roman view by how God is said to deal with the remaining sinful corruption. Chapter 11 makes the point that when God justifies corrupted humans, he does it “not by infusing righteousness into them, …but by imputing the obedience and satisfaction of Christ unto them” (WCF 11.1).21 The fact that the corruption remains highlights that justification is imputed, not infused.那麼，我們該如何看待這種敗壞的「得赦免並被治死」？

它得赦免關乎稱義的教義。相對於羅馬天主教的觀點，宗教改革藉著檢視上帝如何處理存留的罪性敗壞釐清關於稱義的教導。西敏告白第十一章指出，當上帝稱敗壞的人為義時，祂「不是將義注入（infusing）他們......而是將基督的順服和滿足歸算（imputing）給他們」（WCF 11.1）21。殘留敗壞的事實凸顯稱義是歸算給我們的，不是注入我們裡面的。

But is there any real change in the life of the believer? Is the believer only forgiven, but doomed to continue in this life in the exact condition of sinful corruption and slavery to it? No, there is change—change that is both real and imperfect. The Confession describes real change in its article on Free Will: “When God converts a sinner and translates him into the state of grace, he freeth him from his natural bondage under sin, and, by his grace alone, enables him freely to will and to do that which is spiritually good” (WCF 9.4). 22 Our doctrine clearly affirms that the Christian wills and does spiritually good things. But immediately the Confession adds, “yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only will that which is good, but doth also will that which is evil.”23 We will and do things that are truly good, but not perfectly or exclusively so.但是，信徒的生命有真實的改變嗎？

難道信徒只是得饒恕，但卻注定要在今生繼續處於罪的敗壞和奴役之中嗎？不，確實有改變——既真實卻也不完美的改變。西敏告白在關於自由意志那章裡面描述真實的改變：「當上帝改變一個罪人，將他帶入恩典時，祂就把他從他罪本性的束縛中釋放出來，並且單憑祂的恩典，使他能夠自由地立志和行出屬靈的善事」（WCF 9.4）22。我們的教義明確肯定基督徒立志和行出屬靈的善事。但西敏告白立即補充：「然而，由於他有殘留的敗壞，他並不完全地、也不一心地立志行善，而且也會立意行惡。 」23 我們立志和行出真實的善事，但並不完美也不專一。

Chapter 13 on Sanctification further describes the reality of change in the Christian life. There the Confession states, “They, who are once effectually called, and regenerated, having a new heart and a new spirit created in them, are further sanctified, really and personally…the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified; and they more and more quickened and strengthened in all saving graces, to the practice of true holiness…” (WCF 13.1).23 This section of the Confession describes the real change and progress we have in Christ by the Spirit, even against the lusts of the body, and toward “true holiness.” In fact, section 2 begins by saying that “this sanctification is throughout, in the whole man,” language which clearly echoes the description of the extent of the corruption. Yet, this change that is “throughout, in the whole man” is “yet imperfect in this life: there abiding still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the Spirit, and the Spirit against the flesh” (WCF 13.2).24關於成聖的第十三章進一步描述了基督徒生命變化之真實。

西敏告白指出：「他們一旦被有效地呼召和重生，內中有新造的心和靈魂，就會真實和個別地進一步成聖......破壞整個罪身的權勢，身中各種私慾也越加被削弱和被治死；他們在一切拯救的恩典上也越加活潑和剛強，以實踐真實的聖潔...」（WCF 13.1）23 。西敏告白的這一部分描述我們在基督裡靠著聖靈所獲得的真實改變和進步，就是對付肉身的私慾，朝向「真實的聖潔」。事實上，這章第2段一開始「這成聖貫徹全人」之用詞，顯然回應對於敗壞範圍的描述。

然而，這種「貫徹全人」的改變「在今生仍不完全：各部分仍有一些殘餘的敗壞，因而產生了持續不斷、無所妥協的爭戰，肉體的私慾與聖靈相爭，聖靈與肉體相爭」（WCF 13.2）24。

The Confession here describes an experience in which we have new life and old corruption existing at the same time, at war with each other. And, the Confession acknowledges that we do not always feel like we are winning battles: “In which war, …the remaining corruption, for a time, may much prevail…” (WCF 13.3).25 At any given time in our life some aspect of that corruption may be “much prevailing,” meaning that it may seem that we are not making progress but are stuck or even regressing. But this conflict is ultimately not symmetrical; it is not a tug of war that ends in a tie. Though corruption prevail for a time, the upper hand is given to growth in grace: “In which war, although the remaining corruption, for a time, may much prevail; yet, through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome; and so the saints grow in grace,…” (WCF 13.3).26 We are to be encouraged that the “corruption prevailing” phase is not the whole story, and by faith the regenerate cling to the promise that the Spirit’s work in them cannot ultimately fail.西敏告白在此描述我們既有新的生命、也有老我的敗壞、兩者同時存在、相互交戰之經歷。

信仰告白認知，我們並不總感覺自己在這戰爭中得勝：「在這場戰爭中，殘留的敗壞可能在一段時間大佔上風」（WCF 13.3）25。在我們生命中任何時刻，這敗壞的某些方面都可能「大佔上風」，表示我們似乎沒有進步，陷入膠著，甚至退步。但這種衝突終究不是對等的，它不是一場以平手告終的拔河比賽。雖然敗壞在一段時間取勝，但在恩典中的成長佔上風： 「在這場戰爭中，殘留的敗壞可能在一段時間大佔上風，但由於基督使人成聖的聖靈持續供給力量，重生的部分必得勝；聖徒就這樣在恩典中成長」（WCF 13.3）26。

我們應該感到鼓舞的是，「敗壞佔上風」的階段並不是全部的故事，重生的人憑著信心緊緊抓住聖靈在他們裡面的工作最終不可能失敗之應許。

I.C. Corruption and the Goodness of Our Works 敗壞和我們工作之美善 There is one more aspect of the Confession’s picture of the Christian life that answers an important question regarding this true spiritual good that we do, which is nonetheless always imperfect and marred by remaining corruption. How is it that our good works can be considered truly good, if they are mixed with corruption and imperfect? Do not good works that are not completely good still fall short by definition? Indeed, Calvin says it this way: “If the true standard of righteousness is to love God with the whole heart, and mind, and strength, it is clear that the heart cannot incline otherwise without declining from righteousness…The law, I say, requires perfect love: we do not yield it. Our duty was to run, and we go on slowly limping.”27 西敏告白對基督徒生活的描繪在某方面回答了一個重要的問題，關乎我們行出的真正屬靈的善事總不完美的，並有損於殘留的敗壞。

如果我們的善行摻雜著敗壞和不完美，它們怎麼能被視為真實美善？不完全是善的善行就豈不違背善行的定義嗎？加爾文其實這麼說：「如果公義的真正標準是全心、全意、全力愛上帝，那麼很明顯，心不可能嚮往上帝之外的事物而不離棄公義......我會說，律法要求完全的愛：而我們沒有遵行。奔跑是我們的職責，而我們卻一瘸一拐地緩慢前行」27。

The Confession agrees concerning our works, that “as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God’s judgment” (WCF 16.5).28 Is this a contradiction in the Confession’s description of the Christian life? No. The answer brings us back again to justification and our union with Christ: “Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him, not as though they were in this life wholly unblamable and unreprovable in God’s sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weakness and imperfections” (WCF 16.6).29 As an extension of God’s justifying grace to us in Christ, he is truly pleased with our sincere, though mixed, efforts at good.關於我們的行為，西敏告白同意：「凡是好的，都出於祂的聖靈；凡我們做的，都被玷污和摻雜太多的軟弱和不完美，以至於無法承受上帝嚴厲的審判」（WCF 16.5）28 。

這與西敏告白對基督徒生命的描述矛盾嗎？不。答案又把我們帶回稱義和我們與基督聯合：「然而，儘管如此，信徒每個人因基督而被接納，他們的善行也在基督裡得悅納，這並不是說他們今生在上帝的眼中完全毫無瑕疵和無可指責；而是說上帝在祂兒子裡看他們，樂於接納和獎賞真誠的善行，儘管許多軟弱和不完美伴隨其善行」（WCF 16.6）29。上帝在基督裡稱我們為義的恩典延伸到我們的善行，以至於祂真的喜悅我們雖然摻雜不全、卻真誠行善的努力。

12  Gen. 2:17; Eph. 2:1-3; Gen. 6:5; Jer. 17:9; Titus 1:15; Rom. 3:10-19.13  Ps. 51:5; John 3:6; Gen. 5:3; Job 15:14.14  Rom. 7:18; 8:7; Col. 1:21; Matt. 15:19; James 1:14-15; Eph. 2:2-3.15  It is important to note act can be internal or external. “The term ‘actual sins’ does not merely denote those external actions which are accomplished by means of the body, but all those conscious thoughts and volitions which spring from original sin.” Berkhof, Systematic Theology, 251.重要的是，作為 act 可指內心與外在的作為。

「『實際罪』不單指接著身體行出的外在動作，也指一切源自原罪的有意識思維和意志。

」Berkhof, Systematic Theology, 251.16  The answer to Question 151 of the Westminster Larger Catechism, in listing factors that mark any sin as “more heinous” than others, mentions if it is “not only conceived in the heart, but breaks forth in words and actions.” Whether this describes the transition from original to actual sin or just the development of actual sin from inward intent to outward deed, the clear implication is that there is an increase in the “heinousness” of sin as it progresses toward active fulfillment.西敏大要理問答第 151 問題的答案在列舉使任何罪比其他罪「更令人髮指」的因素時，提到罪「不僅在心中孕育，而且在言語和行為上發出」。

無論這是描述從原罪到實際罪的轉變，還是僅僅描述實際罪從內心意圖到外在行為的發展，其明確的含義是，隨著罪朝向付諸行動的進展，罪會更加「令人髮指」。

17  Rom. 7:7-8; Gal. 5:17.18  Concupiscence as used in this historical-theological context is a very specific category of desire. This usage stems from Augustine’s discussion of the experience of desire rising up in him prior to any conscious consent on his part and even contrary to his reason—sexual desire being a common example (see, for example,  Augustine, De Civitate Dei, Book XIV). As such, the theological discussions of concupiscence do not have in mind desire as a broader category.在這段歷史-神學脈絡中，「情慾」（Concupiscence）是一個非常特定的慾望類別。

這種用法源自於奧古斯丁討論，即在他有意識地同意之前，甚至與他的理智相悖之前，慾望就在他心中升起——性慾就是一個常見的例子（例如《上帝之城》第 十四卷）。 因此，神學對情慾的討論並沒有將慾望視為一個更廣泛的範疇。

19  This disorder could be understood in many ways—to desire what ought not be desirable, or to desire what should be desirable to too little or too great an extent, or to desire in the wrong context or with the wrong purpose or in the wrong way, etc. The point is that it is a moral disorder; the “order” by which it is defined as disordered is the Law of God.這種失序可以由多種方式理解——想要不該要的，或不想要那該要的，或在不正當的處境或有錯誤目的或以錯誤的方式，等等。

重點是，這是道德上的「失序」，而其次序是由上帝律法所定義的。

20  Prov. 20:9; Eccl. 7:20; Rom. 7:14, 17-18, 21-23; 1 John 1:8, 10.21  Rom. 4:5-8; 3:22-28; 1 Cor. 1:30-31; 2 Cor. 5:19, 21; Titus 3:5, 7; Eph. 1:7; Jer. 23:6.  32 Col. 1:13; John 8:34, 36; Rom. 6:6-7, 14, 17-19, 22; Phil. 2:13.22  Gal. 5:17; Rom. 7:14-25.23  Ezek. 36:22-28; Rom. 6:6, 14; 8:13-14; Gal. 5:24; Eph. 3:16-19; Col. 1:10-11; 1 Thess. 5:23-24;  2 Thess. 2:13-14.24  Rom. 7:14-25; Gal. 5:17.25  Rom. 7:23-24; Gal. 6:1; 1 Thess. 5:14.26  Rom. 6:14; 2 Cor. 3:18; 7:1; Eph. 4:15; 2 Peter 3:18; 1 John 5:4.27  The context for Calvin’s comment here is his response to the Council of Trent’s statement that concupiscence in believers is not sin. Calvin’s point is that the very fact that our remaining concupiscence causes our good works to be incomplete and “mixed” entails our sinning at least by omission in that we do not fulfill the entire demand of the law. “Antidote to the Council of Trent,” in John Calvin, Tracts, 3 vols., trans. Henry Beveridge (Edinburgh: Calvin Translation Society, 1851), 3:88.加爾文在此評論的背景是他對天特會議（Council of Trent, 1545-1563）關於信徒的情慾不是罪的聲明的回應。

加爾文指出，我們殘存的情慾導致我們的善行不完整和「混雜」，這一事實本身表示我們至少因疏忽 omission 而犯罪，因為我們沒有完全滿足律法的要求。28  Luke 10:27; Ps. 130:3; 143:2; Isa. 64:6; Rom. 7:15, 18; Gal. 5:17.29  Eph. 1:6; 1 Pet. 2:5; Heb. 6:10; 11:4; 13:20-21; 1 Cor. 3:14; 2 Cor. 8:12; Matt. 25:21, 23.