Apr 21, 2025 - Default    No Comments

嬰兒洗禮:改革宗 vs. 天主教

編輯自 AI 及其他資料

早期教會有沒有實行嬰兒洗禮?

  • 有明確證據支持嬰兒洗禮的古老實踐 (如:俄利根亞歷山大的革利免殉道者游斯丁等提到嬰兒受洗習俗),說明早期教會確實施行嬰兒洗禮 (參:徒 2:39; 西 2:11-12)。
  • 教父中有一致傳統:俄利根指出嬰兒受洗是從使徒傳下來的傳統 (Homilies on Leviticus 8.3),亞歷山大的革利免屈梭多模亦認可此做法,表明這一傳統並非後起。
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天主教對洗禮的錯誤理解

  • 視洗禮為自動賜恩途徑:天主教認為只要施洗儀式完成,不論對象是否有信心,洗禮本身就能賜下重生和赦罪 (自動生效,ex opere operato),導致恩典被物化為儀式。
  • 脫離信心與悔改:聖經將洗禮與悔改和信心緊密聯繫 (徒 2:38; 可 16:16),但天主教嬰兒洗禮忽略這一前提,把救恩建立在儀式之上。
  • 混淆屬靈與形式:將屬靈重生與外在水禮直接等同,使人誤以為受洗即得救恩,從而產生依賴儀式的虛假確據,削弱對真信心的強調。
結論:問題不在於嬰兒洗禮的行為本身,而是在於屬靈意義。聖經沒有禁止嬰兒施洗,早期教會也普遍實行,問題出在對洗禮的錯誤理解。洗禮是屬靈應許的記號與印證,若將洗禮看作自動帶來重生的途徑,就違背了 “因信稱義” 的真理

改革宗 (長老會) 的嬰兒洗禮

改革宗的嬰兒洗禮和天主教的嬰兒洗禮的神學意義完全不同。簡單來說,天主教的嬰兒洗禮觀認為洗禮本身有救贖功效,而改革宗的嬰兒洗禮觀是聖約性的,強調神的應許,沒有救贖功效。
  • 1. 神學基礎:恩典觀與聖約觀
    • 天主教:認為洗禮本身賦予恩典,使嬰兒脫離原罪,成為神恩典的受益者。他們認為洗禮是 “必要的” 得救途徑。
    • 改革宗:認為嬰兒因父母是神的百姓,因此也屬於聖約群體 (創 17:7; 徒 2:39)。洗禮不是使嬰兒得救,而是聖約的記號 (羅 4:11),指向神的應許,並需要日後信心的回應。
  • 2. 洗禮的意義
    • 天主教:洗禮本身有重生的功效,嬰兒受洗後就 “成為信徒”,並被賦予 “預先恩典” (使人能自由回應福音的恩典)。若不受洗,嬰兒可能無法得救(雖然後來天主教允許 “救贖的可能性”)。
    • 改革宗:洗禮不是得救的途徑,而是表明嬰兒屬於聖約群體。它預示着神的應許,但不自動帶來重生 (約翰福音 3:5 與 “聖靈洗禮” 相關,不等同於 “水禮”)。洗禮的效力要在信心中彰顯。
  • 3. 洗禮與信仰的關係
    • 天主教:洗禮本身賦予 “預先恩典”,即使嬰兒不明白,洗禮仍有效。
    • 改革宗:洗禮不是 “自動生效” 的恩典,而是呼召孩子將來要在信仰中回應,真正的得救仍要靠恩典藉著信心 (弗 2:8)。
  • 4. 與舊約割禮的關係
    • 天主教:天主教通常不強調洗禮與割禮的關係。
    • 改革宗:嬰兒洗禮是割禮的延續 (創 17:12; 西 2:11-12),因為聖約的模式沒有改變,神依然應許要做聖約子民的神 (徒 2:39)。
    • 參:洗禮和割禮指向同一個應許
  • 5. 嬰兒洗禮的後果
    • 天主教:嬰兒受洗後,進入教會,但仍可能因後來的大罪失去恩典,需要補贖 (如:告解、堅振聖事等)。
    • 改革宗:嬰兒受洗後,歸入世上的教會,受教於神的話語,將來仍需憑信接受基督,否則他們仍是未重生的毀約者 (來 6:4-6)。
“天主教認為稱義的主要途徑就是聖禮,
首先是透過洗禮,再來就是透過懺悔禮。
改教家說:稱義的 ‘工具因’ 是信心,
基督的義是藉著信心而賜給我們的。”
——R. C. Sproul
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Apr 15, 2025 - Default    No Comments

問:以後在永恆中還有時間嗎?

編輯自 AI 及其他資料
有些人說,永恆中沒有時間,一切都靜止不動。但聖經清楚表明,永恆不是 “沒有時間”,而是 “沒有終止的時間”。在新天新地里,生命、敬拜、服侍和榮耀都持續進行;地獄的刑罰也被描述為 “晝夜受痛苦,直到永永遠遠” (啟 20:10),這都說明永恆中時間仍然存在並運行。
聖經啟示有時間延續:啟示錄中說 “日夜不住地敬拜” (啟 4:8, 7:15),顯出時間的延續性。
復活的身體與物質新天新地:身體和物質世界本質上需要時間的延續,例如吃喝、行走、交通等都必須在時間中發生 (賽 65:17-25)。
神的永恆與受造物的永生有區別:神是 “超越時間” 的 (詩 90:2),但受造之物(包括天使和人)將永遠 “在時間中” 生活(但 12:2; 太 25:46),只是沒有盡頭。
Apr 8, 2025 - Default    No Comments

時辰禮儀 (Liturgy of the Hours)

編輯自 AI 及其他資料
初期教會延續猶太傳統每日定時禱告。在修道院制度時期,由 “修道制度之父” 本篤(Benedict of Nursia, 480–548 AD)編入修道生活規範 (Regula Benedicti)。後來,這些時辰禱告也用於紀念救恩歷史的重要時刻,例如:第三時辰紀念 “聖靈降臨” (徒 2:15)、第六時辰紀念 “彼得的禱告” (徒 10:9)、第九時辰紀念 “基督受難”(可 15:34)。
2~3 AM 夜禱 Matins (ˈmætɪnz)
日出 晨禱 Lauds (lɔːdz)
6 AM 第一時辰 Prime (priːm)
9 AM 第三時辰 Terce (tɜːrs)
12 PM 第六時辰 Sext (sɛkst)
3 PM 第九時辰 None (noʊn)
日落 晚禱 Vespers (ˈvɛspərz)
~9 PM 睡前禱 Compline (ˈkɑːmplɪn)
馬丁路德與加爾文雖然脫離修道院制度,卻仍然生活極其自律。
  • 路德保留每日禱告與講道習慣,勤於教學與寫作,一生講道超過4000篇,翻譯聖經、回應爭論,作息嚴謹、事奉不懈。
  • 加爾文生活極其克己,日常講道、寫作、授課、信件、勸導、接待訪客安排緊湊,一周講道五次、每周授課三次,常在病中勞作,堅持清晨默想與規律生活。
他們雖反對修道院的隔離誓願與功德觀,卻體現出以信心與恩典為根基的敬虔生活節奏,其自律出於對上帝呼召的忠心,而非律法主義或苦修主義。
“你的有用與否,完全在於你是否有聖潔的生活,因為你的講章不過是一兩個鐘頭的事,但是你的生活卻時時在發生講道。如果撒但能使一個傳道人愛人的稱讚,愛美食、愛安逸與享樂,牠便已經毀壞了他的工作。你要專心祈禱,從父神那裡得到你講道時所用的經文、字句及思想。馬丁路德把每日最好的三個鐘頭用在祈禱上。”–Robert Murray McCheyne

【詩 119:164】 “我因禰公義的典章,一日七次讚美禰。”
【但 6:10】 “但以理…一日三次雙膝跪在他神面前禱告感謝…”
【可 1:35】 “次日早晨,天未亮的時候,耶穌起來到曠野地方去,在那裡禱告。”
【徒 3:1】 “申初 (3 PM) 禱告的時候,彼得、約翰上聖殿去。”
【徒 16:25】 “約在半夜,保羅和西拉禱告,唱詩讚美神,眾囚犯也側耳而聽。”
 
【詩 5:3】 “耶和華啊,早晨禰必聽我的聲音;早晨我必向禰陳明我的心意,並要警醒。”
【詩 55:17】 “我要晚上、早晨、晌午哀聲悲嘆,祂也必聽我的聲音。”
【詩 141:2】 “願我的禱告如香陳列在禰面前,願我舉手祈求,如獻晚祭。”
【詩 119:62】 “我因禰公義的典章,半夜必起來稱謝禰。”
【詩 119:147】 “我趁天未亮呼求,我仰望了禰的言語。”
Mar 23, 2025 - Default    No Comments

Iain Duguid – 教會與以色列

作者:Iain Duguid《桌邊談》2023-01-04
原文:The Church and Israel in the Old Testament

1. 神的原初設計:敬拜的群體

起初,神創造亞當和夏娃成為一個敬拜的群體:祂要作他們的神,他們要作祂的子民。In the beginning, God created Adam and Eve to be a worshipping community: He would be their God and they would be His people.然而,墮落破壞了人與神之間的關係,也破壞了人與人之間的團契。The fall, however, shattered their fellowship with one another as well as with God,到了下一代,這種分裂更加嚴重,因為該隱殺了他的兄弟。a division that was deepened even further in the next generation when Cain murdered his brother.該隱一系開始遠離神,The trajectory away from God begun by Cain’s line最終在 “巴別” 形成了一個假冒的敬拜群體 (創 11)。ended with a counterfeit worshipping community in Babel (Gen. 11).與此同時,一條敬拜真神的後裔線通過 塞特 延續到 亞伯蘭——就是 亞伯拉罕,At the same time, a line of true worshippers ran through Seth to Abram—Abraham—神應許要使他成為大國,whom God promised to make a great nation並且應許藉着他賜福給地上的萬族 (創 12:1-3)。and through whom He promised to bless all nations of the earth (Gen. 12:1-3).

2. 從族長到西奈:聖潔國度的誕生

神應許亞伯拉罕的孫子雅各,祂要使他的十二個兒子組成一個和諧的敬拜 “多族群體 (community of nations)” (創 28:3),God promised Abraham’s grandson Jacob that He would make his twelve sons into a harmonious worshipping “community of nations” (Gen. 28:3)這個群體將以他的新名 “以色列” 而聞名。that would be known by his new name, “Israel.”值得注意的是,創世記 28:3 中的 “群體” 這個希伯來文 קָהָל (qāhāl)Significantly, the Hebrew word used here for “community” is qāhāl,在 希臘文舊約聖經 (七十士譯本) 中被翻譯成 “教會” ἐκκλησία (ekklēsia)。which the Greek translation of the Old Testament often renders as ekklēsia, “church.”(註:七十士譯本是在公元前3-2世紀由70位猶太學者編譯而成的第一本希臘文舊約。)
在以色列人出埃及後來到西奈山時,這個敬拜群體的目標得以實現。This goal of a worshipping community was reached after the exodus from Egypt when the people came to Mount Sinai.在那裡,神宣告以色列人是祂所珍愛的產業,是祭司的國度,為聖潔的國民 (出 19:5-6)。There God declared the Israelites to be His treasured possession, a kingdom of priests and a holy nation (Ex. 19:5-6).耶和華應許要住在他們中間,作他們的神 (出 29:45)。The Lord promised to dwell among them as their God (Ex. 29:45).然而,這群人剛剛與主立約,But the people had no sooner committed themselves to this covenant relationship with the Lord就很快離棄了祂。than they abandoned Him.當摩西在山上領受耶和華的指示時,While Moses was at the top of the mountain receiving instruction from the Lord,百姓卻在山下鑄造偶像。the people were at the bottom fashioning false gods.從一開始就清楚,這 “聖潔的國民” 無力活出他們的呼召。It was clear from the outset that the “holy nation” had no power to live up to its calling.

3. 叛逆之路:以色列的悖逆與被擄

先知們為我們展開以色列其餘的歷史:The prophets unfold for us the rest of Israel’s history:儘管神對他們信實,他們卻是悖逆的兒女 (賽 1:2),in spite of God’s faithfulness to them, they were corrupt and rebellious children (Isa. 1:2)也是行淫的妻子 (何 1-3)。and an adulterous wife (Hos. 1-3).這種悖逆的傳承在北國和南國都是一樣的:This heritage of unfaithfulness belonged equally to the northern and southern kingdoms:以色列和猶大是出自同一家族的兩位悖逆姐妹 (結 16, 23),Israel and Judah were two twisted sisters from the same family (Ezek. 16, 23)她們都要各自面對毀滅與被擄的審判 (結 4:4-6)。who would each face the punishment of destruction and exile (Ezek. 4:4-6).耶和華無法住在這樣一群不聖潔的百姓中間。The Lord could not dwell in the midst of such an unholy people.祂捨棄了祂在耶路撒冷所揀選的居所,He abandoned His chosen dwelling place in Jerusalem,將祂的百姓交在巴比倫仇敵的手中,任其擺布 (結 8-11)。leaving His people at the mercy of their Babylonian enemies (Ezek. 8-11).

4. 先知的盼望:復興與新約的應許

然而,以色列被擄所帶來的毀滅不可能是故事的終結。Yet the destruction of Israel in the exile could not be the end of the story.因為耶和華曾將祂的名與以色列聯繫在一起,Because the Lord had attached His name to Israel,所以這國必須得恢復,免得祂的聖名在列國中被褻瀆 (結 20:14)。the nation would have to be restored lest His holy name be profaned among the nations (Ezek. 20:14).在西奈山所立的應許必須得以成就 (耶 33:20-21),The promises made at Mount Sinai had to be fulfilled (Jer. 33:20-21),因此,以色列和猶大這兩個國家將被耶和華復興併合而為一so the two nations of Israel and Judah would be restored by the Lord into a single, reunited body由以色列各支派組成 (耶 31:1),made up of all of the clans of Israel (Jer. 31:1)於一位君王之下 (結 37:16-22)。under a single king (Ezek. 37:16-22).最重要的應許是以色列屬靈上的轉變,The most important promise was the spiritual transformation of Israel他們那不回應的心要在新約之下變為 “新的心” (耶 31:31-33),into a new people whose unresponsive hearts would be changed into new hearts under a new covenant (Jer. 31:31-33)藉着神之靈的澆灌實現這一切 (結 36:22-28)。by an outpouring of God’s Spirit (Ezek. 36:22-28).新的以色列要成為耶和華的僕人,作外邦人的光,The new Israel would become the Lord’s servant, a light for the Gentiles,為萬國帶來醫治 (賽 42:6, 10)。bringing healing to all nations (Isa. 42:6, 10).然而,在 以賽亞書 第 40-48 章 中所描繪的 “新以色列”,However, the new Israel depicted in Isaiah 40-48仍然是軟弱掙扎的百姓,需要不斷被勸勉去追求順服,continued to be a struggling and weak people who needed constant exhortation to pursue obedience也需要被鼓勵去信靠神向他們所存信實的慈愛。as well as encouragement to trust in God’s faithful love for them.為了成就神的旨意,就必須有另一位 “更美的以色列”,To fulfill God’s purposes, another, better Israel would be required,一位僕人,要代替以色列,完成以色列所不能完成的,a servant who would take Israel’s place, doing what Israel was unable to do,成就她將光傳給萬國的呼召 (賽 49:6)。fulfilling her calling to bring light to the nations (Isa. 49:6).(註:舊約中的 “新心” 應驗於被擄歸回的以色列人 (悔改、重建聖殿、遵行律法),預表基督徒的重生;“新約” 指的就是基督所立的新約。)

5. 真正的僕人:耶穌成就以色列的使命

這位稱為 “以色列” 的僕人實現在耶穌基督身上。This servant “Israel” took flesh in the person of Jesus Christ.從祂出生的那一刻起,祂就重演了以色列的歷史,From the moment of His birth, He reenacted Israel’s history,下到埃及,好使祂成為那位真正被神從埃及召出來的兒子 (太 2:15; 何 11:1)。going down to Egypt so that He could be the true son whom God called out of Egypt (Matt. 2:15, quoting Hos. 11:1).正如以色列經過紅海,耶穌也經歷了洗禮的水 (太 3),Just as Israel passed through the Red Sea, Jesus passed through the waters of baptism (Matt. 3)隨後被引到曠野,在那裡祂成功抵擋了以色列曾失敗的試探 (太 4)。before being led out into the wilderness, where He successfully faced the same temptations that Israel had failed to endure (Matt. 4).在祂事工開始時,耶穌宣讀 以賽亞書 61:1-2,At the beginning of His ministry, Jesus read aloud Isaiah 61:1-2,宣告這段經文在聽眾面前已經應驗 (路 4:18-19):declaring that the Scripture had been fulfilled in His hearers’ presence (Luke 4:18-19):而祂自己就是那位應許的僕人,神的靈住在祂身上。He was Himself the promised Servant upon whom God’s Spirit rested.作為 “新以色列”,耶穌完美地成全了律法的要求。As the new Israel, Jesus perfectly fulfilled the demands of the law.耶利米 所預言的新約是藉著 祂的血 所立的 (路 22:20)。The new covenant that Jeremiah anticipated was established in His blood (Luke 22:20).耶穌成全了神對人最初的旨意——聖潔,Jesus fulfilled God’s original design for human holiness,祂親身成了眾先知所盼望的那位 “新以色列”。thereby personally embodying the new Israel for which the prophets looked.

6. 與基督聯合:教會即神的以色列

既然耶穌基督自己就是 “新以色列”,Since Jesus Christ is Himself the new Israel,凡藉著信心與祂聯合的人也被納入神的以色列 (加 6:16)。all those united to Him by faith are also incorporated into the Israel of God (Gal. 6:16).祂是真葡萄樹,這是舊約中描繪以色列的經典形象,He is the true vine, the classic Old Testament image for Israel,我們是祂的枝子 (約 15)。and we are His branches (John 15).因為基督是神家活石的房角石,Because Christ is the living cornerstone of God’s house,凡與祂聯合的人也成為這房中的活石 (彼前 2:4-5),those who are joined to Him become living stones in that house (1 Peter 2:4-5)並且可以用舊約中形容以色列的同樣稱呼來描述:and can be described by the same terminology that described Israel in the Old Testament:在基督里,我們是 “被揀選的族類、君尊的祭司、聖潔的國度” (彼前 2:9-10)。in Christ, we are “a chosen race, a royal priesthood, a holy nation” (1 Peter 2:9-10).
既然耶穌基督自己就是 “新以色列”,Since Jesus Christ is Himself the new Israel,
凡藉著信心與祂聯合的人也被納入神的以色列。all those united to Him by faith are also incorporated into the Israel of God.

7. 應許的子民:憑信而非血統

因此,成為這新約以色列的一員,Being part of this new covenant Israel is, thus,不是憑着肉身從亞伯拉罕而生,not a matter of physical descent from Abraham,而是與亞伯拉罕一樣悔改並信靠神 (路 3:8)。but rather sharing Abraham’s repentance and faith (Luke 3:8).神的新子民包括猶太人和外邦人 (加 3:28),The new people of God includes Jews and gentiles together (Gal. 3:28),因為他們都被接在這棵新橄欖樹——基督/以色列上 (羅 11:17-24)。as both are grafted into the new olive tree, Christ/Israel (Rom. 11:17-24).這並不表示神忘記了祂向亞伯拉罕肉身後裔所應許的話 (羅 11:1)。That does not mean that God has forgotten His promises to those physically descended from Abraham (Rom. 11:1).絕對不是。Certainly not.因為不是所有以色列人都是 “新以色列” 的子民 (羅 9:6)。But not everyone who is descended physically from Israel is part of the new Israel (Rom. 9:6).先知所應許的以色列復興,The restoration of Israel promised in the prophets是隨着福音傳到耶路撒冷和猶太全地 (南國)、is accomplished as the gospel is preached to Jerusalem and Judea (the southern kingdom),撒馬利亞 (北國),並直到地極而成就的,Samaria (the northern kingdom), and to the ends of the earth,這樣福音就最終將神的光帶給外邦人 (徒 1:8)。thereby finally bringing God’s light to the gentiles (Acts 1:8).

8. 終極成就:新婦、萬族與新耶路撒冷

在《啟示錄》中,約翰聽見神的子民被描述為十四萬四千人,In the book of Revelation, John heard God’s people described as a group of 144,000由以色列十二個支派所組成 (啟 7:4-8)。made up of the twelve tribes of Israel (Rev. 7:4-8).但當他再看時,卻看見這是一個無法數算、來自各族各民的大群體 (啟 7:9-12)。Yet when he looked again, he discovered that the same group was an innumerable crowd from every tribe and nation (Rev. 7:9-12).舊約中用來指以色列的意象——耶和華的新婦,The Lord’s bride, the image used in the Old Testament for Israel,如今就是教會,將來不再因罪而玷污,is the church and will one day be defiled by her sin no longer而是妝飾整齊,等候她的丈夫 (啟 21:2)。but beautifully adorned for her husband (Rev. 21:2).到那日,神對以色列原初的目的和計劃——In that day, God’s original purpose and plan for Israel—要得着一群歸屬祂的、合一而聖潔的子民——to have a united, holy people belonging to Himself—將要在基督與教會的婚宴中最終實現。will finally be fulfilled in the marriage of Christ and His church.

 


Rev. Iain Duguid Ph.D
Seeing Christ in All of Scripture
(西敏神學院網絡開放課程)


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Mar 12, 2025 - Default    No Comments

加州西敏 – 在舊約中的教會

作者:加州西敏神學院 (WSC)
原文:The Church in the Old Testament
現在,有些人可能會不同意,他們會說舊約中找不到 “教會” 這個詞。Now some might disagree, arguing that we don’t find the word church in the Old Testament,他們是對的——但僅限於英語而言。and they would be correct, but only for the English.在新約中,被翻譯為 “教會” 的希臘詞是 ἐκκλησίαThe Greek word that is translated as church is ekklēsia,它可以指基督徒的特定聚會,或所有信徒的整體。and is used in the New Testament for a specific gathering of Christians, or for all believers together.
同樣的詞 ἐκκλησία 也出現在舊約的希臘譯本 “七十士譯本” (Septuagint 或 LXX) 中,The same word, ekklēsia, is used in the Greek translation of the Old Testament, the Septuagint,用來翻譯希伯來詞 קָהָל (qāhāl),意思是 “集會” (assembly)。to translate the Hebrew term qāhāl, “assembly.”它用於指以色列人在神面前聚集,或泛指整個以色列民。It is used for Israel as they gathered together to appear before God or as a general reference to all of Israel.
另一個用於翻譯 קָהָל (qāhāl) 的希臘詞是 συναγωγή (sunagōgē)。Another Greek word used to translate qāhāl is sunagōgē.它也被用來翻譯另一個描述以色列的詞:עֵדָה (‘ēdâ),意為 “會眾” (congregation)。It is also used to translate another word for Israel: ‘ēdâ, “congregation.”在新約中,συναγωγή (sunagōgē) 通常指猶太會堂 (synagogue) 或其成員,In the New Testament, sunagōgē is most often used of a synagogue or its members,但在 雅各書 2:2 的 “會堂” 也用來指基督徒的聚會。but is used for a gathering of Christians in James 2:2.
新約中用於 “教會” 的術語並非新詞,而是植根於舊約。The terms used in the New Testament for the church are not new ones but are rooted in the Old Testament.因此,從某種意義上講,以色列確實是舊約中聚集的教會會眾 (church-assembly-congregation)!Thus, in at least some sense, Israel really was the Old Testament church-assembly-congregation!
新約中用於 “教會” 的術語並非新詞,
而是植根於舊約。
然而,我們可以說,教會的歷史可以追溯得更遠,甚至早於以色列。And yet, we could say that the church stretches back further, even before Israel.教會包括被召出列國的 亞伯拉罕 (創 12:1),The church includes Abraham who was summoned out of the nations (Gen 12:1),呼求主名的塞特的後裔 (創 4:26),the line of Seth who called upon the name of the Lord (Gen 4:26),以及接受神 “首次福音” 信息的亞當和夏娃 (創 3:15)。and Adam and Eve who embraced God’s first gospel message (Gen 3:15).教會甚至可以包括當初完美被造、與神同在的亞當和夏娃,The church could even include Adam and Eve as created in perfection to dwell in God’s presence,但我們現在不深入探討這一點。but we will not pursue that now.
《海德堡要理問答》在第 54 問答中表達了類似的觀點:The Heidelberg Catechism says much the same thing in Q&A 54:
:你相信 ‘聖而公之教會’ 是什麼?”“Q. What do you believe concerning ‘the holy catholic church’?
:‘我相信,神的兒子藉着祂的聖靈和聖道,A. I believe that the Son of God, through his Spirit and Word,從整個人類中,從世界的起初直到末了,out of the entire human race, from the beginning of the world to its end,為自己召聚、護衛、保守一個蒙揀選、得永生、在真信仰里合一的群體。gathers, protects, and preserves for himself a community chosen for eternal life and united in true faith.而且在這個群體中,我是,並永遠是,一個活的肢體。’”And of this community I am and always will be a living member.”
當我們思考《海德堡要理問答》的教導時,As we think about what the Heidelberg is teaching,我們要記住,我們可以用兩種方式談論教會。it is helpful to remember that we can speak about the church in two ways.《海德堡要理問答》在這裡講的是我們通常稱為 “無形教會” (Invisible Church) 的群體,The Heidelberg is speaking of what we usually call the invisible church,即 “蒙揀選、得永生” 的人——選民。those “chosen for eternal life” – the elect.但當我們談論舊約中的教會時,But as we think of the church in the Old Testament,通常指的是 “有形教會” (Visible Church),we are usually thinking about the visible church,即不同歷史時期和地域中聖約群體的各種聚集。the various gatherings of the covenant community in different times and places.聖經清楚地表明,這些聚集不僅包括選民,The Bible makes clear that these gatherings can include not only the elect也包括那些口裡承認卻心裡不信的人。but also those who profess with their mouth but not with their heart.
神的聖約群體——有形教會的各種聚集,在歷史中呈現出不同的形式。These various gatherings of God’s covenant community, the visible church, look quite different throughout history.西奈之前的教會大多以家庭為中心,Most of what is described before Sinai is very family-centered而在以色列時期,我們看到的是一個神權國家。while with Israel we find a theocratic nation.為什麼會這樣?Why?簡單來說,神在救贖歷史中,以祂的聖約和律法,In summary, God has formed his covenant community in different ways throughout Redemptive History以不同的方式建立祂的聖約群體,by his covenants and laws目的是引導我們歸向基督和祂最終的國度。to point us to Christ and his consummate kingdom.因此,在基督降臨之後,Thus, after the coming of Christ,用 “教會” 一詞來指稱神的聖約群體,there is some wisdom in using the designation of the church for God’s covenant community有助於區分它在救贖歷史中的獨特地位。to distinguish its unique place in Redemptive History.

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