230319 XZRC 01b 新福主日學改革宗教會01b

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230319新福主日學：改革宗教會 01b                      高阿丹 參考書：Daniel R. Hyde, Welcome to a Reformed Church: A Guide for Pilgrims (WRC)  t.ly/jcaOCarl R. Trueman, The Creedal Imperative;  t.ly/-l7MRyan M. McGraw, The Day of Worship: Reassessing the Christian Life in Light of the Sabbath; t.ly/H_7X西敏信仰告白 WCF；西敏大要理問答 WLC；西敏小要理問答 WSC；海德堡要理問答 HC；比利時信條 BC；多特信經 CD 第一章：根基：我們的歷史 宗教改革：路德宗、改革宗o   他們都反對羅馬天主教的變質論、崇拜餅、聖餐為獻祭、不給會眾杯。

o   路德（1483-1546，德國） vs 慈運里（1484-1531，瑞士）——基督如何臨在主的晚餐？·      路德：這是我的身體。基督「in, with, under」的身體同在聖餐裡、就是聖餐。·      慈運理：這代表我的身體。聖餐代表基督：to eat is to believe。

o   Oecolampadius summed up the exasperated feelings of the Swiss towards Luther 瑞士宗教改革者對路德的看法:Since he has lost all control of himself, he now believes that the greatest sin and the unfairest act in the world is to criticise him. We have here a miserable creature who smashes up heaven and earth merely because we have told him that he too, as a man, might go wrong, and that those who put their faith in him might miss the mark. Thus, according to him, we overthrow the entire faith! Not so, my brother; but we must not get it into our heads that the Holy Spirit is bound to Jerusalem, Rome, Wittenberg, or Basel, to yourself or to any other man.既然他已經完全失去了對自己的控制，他現在認為，世界上最大的罪和最不公正的行為就是批評他。

我們這裡有一個可悲的生物，他打碎了天和地，僅僅因為我們告訴他，他作為一個人，也可能出錯，那些信賴他的人可能會失誤。因此，按照他的說法，我們推翻了整個信仰！不是這樣的，我的兄弟；但我們絕不能把聖靈束縛在耶路撒冷、羅馬、維滕堡或巴塞爾，束縛在你自己或任何其他人身上（DeepL 翻譯）。2000 Years of Christ’s Power, V3, p159o   Marburg Colloquy 馬爾堡會談（1529 十月）——路德拒絕承認瑞士的宗教改革者為基督徒！ 改革宗教會o   「加爾文主義」最先是貶損的稱號。「改革宗」=教會總是按照上帝話語革新。

o   如何定義路德宗或改革宗？憑其信仰告白：·      路德宗——Book of Concord 協同書 (1580)。·      改革宗——Three Forms of Unity 三合一信綱：比利時信經(1561)，海德堡要理問答(1563)，多特信經(1618-19)；西敏信仰準則（1647-48 ; 告白+小要理+大要理）。

o   1658 Savoy Confession 薩威信仰告白前言：Confessions, so the inward freeness, willingness, and readiness of the Spirits of the Confessors do contribute to the beauty and loveliness thereunto: As it is in Prayer to God, so in Confessions made to men. 信仰告白者本身的自由，意願和熱心供給其信仰告白之美和優雅：如向上帝的禱告，就如向人的信仰告白。

比利時信條 The Belgic Confession (1561)o   作者：Guido de Brès (1522-67)o   在荷蘭、比利時、北法改革宗教會受迫害之下寫的信仰告白·      神論（1-13條）·      人論（14-15條）·      基督論（16-21條）·      救恩論（22-26條）·      教會論（27-36條）·      末世論（37條）o   第19條 The Union and Distinction of the Two Natures in the Person of Christ 二性在基督位格之中的聯合與區分：…As, then, the divine nature has always remained uncreated, without beginning of days or end of life, filling heaven and earth, so also has the human nature not lost its properties but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body……la nature humaine n’a pas perdu ses propriétiés, mais est demeurée créature, ayant commencement de jours, étant d’une nature finie et retenant tout ce qui convient à un vrai corps.。

。。如此，神性始終未受造，無始無終，充滿天地，人性也未失其屬性，仍為受造物，有始無終，為有限性 , 並保留一個真實身體的所有屬性。。。

（坊間的中文譯本【趙牧師】大都翻譯錯誤，甚至刪除「仍為受造物」）o   第29條 The Marks of the True Church, and Wherein it Differs from the False Church 真教會記號：The marks by which the true Church is known are these: If the pure doctrine of the gospel is preached therein; if it maintains the pure administration of the sacraments as instituted by Christ; if church discipline is exercised in chastening of sin; in short, if all things are managed according to the pure Word of God, all things contrary thereto rejected, and Jesus Christ acknowledged as the only Head of the Church. Hereby the true Church may certainly be known, from which no man has a right to separate himself.真教會的標誌是這些。

如果在其中宣揚純正的福音教義；如果它堅持基督所設立的純正的聖禮施行；如果在責罰罪惡時行使教會紀律；總之，如果所有的事情都按照上帝純正的話語來管理，拒絕所有與之相反的東西都，並且承認耶穌基督是教會的唯一的首。這樣就可以肯定地知道真正的教會，任何人都無權與之分離。

o   第35條：The Holy Supper of Our Lord Jesus Christ主的晚餐：In order that He might represent unto us this spiritual and heavenly bread, Christ has instituted an earthly and visible bread as a sacrament of His body, and wine as a sacrament of His blood, to testify by them unto us that, as certainly as we receive and hold this sacrament in our hands and eat and drink the same with our mouths, by which our life is afterwards nourished, we also do as certainly receive by faith (which is the hand and mouth of our soul) the true body and blood of Christ our only Savior in our souls, for the support of our spiritual life.祂為了能向我們展示這屬靈和屬天的糧，基督設立了地上可見的餅作為祂身體的聖禮，酒作為祂血的聖禮，好藉著它們向我們證明，正如在我們的手中接受並持有這聖餐，並用我們的嘴吃和喝這樣的東西那麼確定，我們的生命藉此得到滋養，我們也確實透過信心（就是我們靈魂的手和口）在靈魂裡接受我們唯一救主基督真正的身體和血，以支持我們的屬靈生命。

海德堡要理問答 The Heidelberg Catechism (1563)o   作者：Zacharius Ursinus (1534-83)o   分三大部：·      罪咎/罪 (Q&A 3–11問; 羅1:18–3:20);·      恩典/救贖(Q&A 12–85問; 羅3:21–11:36); and·      感恩/事奉 (Q&A 86–129問; 羅12–16).o   問1：在生在死，什麼是你惟一的安慰？

答：就是我無論是生是死，我的身體靈魂都不屬於我自己，而是屬於我信實的救主耶穌基督，祂用寶血完全滿足了我一切的罪債，並且救贖我脫離魔鬼一切的權勢；祂保守我，以至於若非我的天父允許，我的頭髮一根也不能掉落；祂又使萬事為我得救效力，祂透過聖靈使我有永生的確據，也叫我從今以後真心甘心樂意地為祂而活。

Q 1 What is thy only comfort in life and death?That I with body and soul, both in life and death, am not my own, but belong unto my faithful Saviour Jesus Christ; who, with his precious blood, has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father, not a hair can fall from my head; yea, that all things must be subservient to my salvation,  and therefore, by his Holy Spirit, He also assures me of eternal life, and makes me sincerely willing and ready, henceforth, to live unto him. 多特信經（準則） The Canons of Dort (1618-19)o   歐洲改革宗教會針對亞米念主義（Remonstrants 抗辯宗）在多特開的會議。

o   亞米念主義者提出的五點抗辯書 The Remonstrance (1610)：o   多特提出的五個回應：·      First Head of Doctrine—Divine Election and Reprobation 上帝的揀選與棄絕·      Second Head of Doctrine—The Death of Christ, and the Redemption of Men Thereby 基督之死，人藉其得贖·      Third and Fourth Heads of Doctrine—The Corruption of Man, His Conversion to God, and the Manner Thereof 人的敗壞，歸信上帝之方式·      Fifth Head of Doctrine—The Perseverance of the Saints 聖徒的堅守·      Conclusiono   坊間的「加爾文五大要點」是19世紀末20世紀初的產物——TULIP （鬱金香）Total depravity 全然敗壞, Unconditional election 無條件揀選, Limited atonement 有限的救贖, Irresistible grace 無法抗拒的恩典, Preservation of the saints 聖徒的堅守o   TULIP 的次序不同於多特信經的回應。

而且荷蘭文的鬱金香是 tulp，不是tulip  ;)o   所謂「五大要點」很不精準地表達多特信經，也不能一概而論改革宗對與救恩的理解。這是典型神學上抄捷徑反而製造更多教導和教牧上的問題，頂多是沒有內容的口號或廣告牌。o   例如：「Total depravity 全然敗壞」是什麼意思？改革宗認定人在墮落中失去窄義上帝形像（知識、聖潔、公義），但是仍然有廣義上帝形像（道德能力）。o   例如：「一次得救、永遠得救」代表聖徒的保守還是堅忍？

見維基百科的「多特會議」：  t.ly/rJ1To   例如：「Limited atonement 有限的救贖」是多特沒有的概念。

多特的用詞不是「atonement」，而是「satisfaction 滿足」:o   Second Head, Article 3The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.神的兒子受死，這是惟一的贖罪祭，也是最完全的贖罪祭，惟有這樣才能滿足神的公義，也最能滿足神的公義；這贖罪祭有無限的價值，足以補償全世界的罪，而且綽綽有餘。

o   多特使用經院神學的「sufficiency 足夠/efficiency 有效」之區別——基督的贖罪有無限的價值，但其無限功效只有效地施行在選民身上。在這個架構之下，英國的 hypothetical universalist 假設普遍救贖論者如 John Davenant 代表也可認同多特信經（是的，假設普遍救贖論者在改革宗的範圍之內！）。因此，說基督的救贖「有限」有失精準：o   問題不是基督的贖罪之價值是否有限（沒有人堅持這個立場！），也不是基督贖罪可否有限地施行（就連亞米念也同意此點！）。問題是：基督的贖罪如何有限地施行在人的身上？

o   TULIP (total depravity; unconditional election; limited atonement; irresistible grace; perseverance of the saints).This acronym is a product of the early twentieth century, reorders the actual points of both the Remonstrants and response in the canons, plus it would have been impossible to come up with since the Dutch word for tulip is tulp. According to Richard Muller:Just as it is improper, however, to identify Calvin as the sole progenitor of Reformed theology, so also is it incorrect to identify the five points or the document from which they have been drawn, the Canons of Dort, as a full confession of the Reformed faith, whole and entire unto itself. In other words, it would be a major error—both historically and doctrinally—if the five points of Calvinism were understood either as the sole or even as the absolutely primary basis for identifying someone as holding the Calvinistic or Reformed faith. In fact, the Canons of Dort contain five points only because the Arminian articles, the Remonstrance of 1610, to which they responded, had five points. The number five, far from being sacrosanct, is the result of a particular historical circumstance and was determined negatively by the number of articles in the Arminian objection to confessional Calvinism.——Grace Worth Fighting For, Daniel R. Hyde.o   TULIP（全然敗壞；無條件選擇；有限贖罪；不可抗拒的恩典；聖徒的堅韌不拔）。

這個縮寫是二十世紀初的產物，重新排列了抗辯宗的實際觀點和多特教規中的回應，另外，由於荷蘭語中的鬱金香是tulp，所以[多特]不可能想出來這個東西。Richard Muller 寫：正如將加爾文認定為改革宗神學的唯一祖先是不恰當的，將這五點或它們所來自的文件——《多特信經》認定為改革宗信仰本身的完備全整的告白，也是不正確的。換句話說，如果加爾文主義的五點被理解為唯一的，甚至是確定某人持有加爾文主義或改革宗信仰的絕對主要依據，這無論是在歷史上還是在教義上將是一個重大錯誤。

事實上，《多特信經》包含五點，只是因為它們所回應的阿民念派的文章，即1610年的《抗辯書》，有五點。五點這個數字遠非神聖不可侵犯，而是特定歷史環境的結果，是由阿民念派反對認信加爾文主義的幾項抗辯而消極決定的。o   說「我們想信加爾文的五大要點」是一種神學懶惰、不嚴謹、不上進的說法。新福身為改革宗教會，應該比這更好。o   更多關於 TULIP，可參考 Richard Muller 的 Calvin and the Reformed Tradition。

或見： http://theologicalmeditations.blogspot.com/2012/04/richard-muller-on-problem-of-tulip.html