05 ST103_Common Grace, Election, Reprobation (Chinese)

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虾裕潘
5 years ago
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1 Systematic Theology 系統神學 Bread of Life Theological Seminary 靈糧神學院北美分院 ST_103 系統神學 2015

2 Any questions regarding the Holy Spirit? 有任何與聖靈相關的問題嗎? Reminder 提醒 : We will eventually be talking about Baptism in and Filling with the Holy Spirit (chapter 39), and Gifts of the Holy Spirit (chapters 52 53) 我們將會在討論聖靈的洗和聖靈的充滿 ( 第 39 章 ), 以及聖靈的恩賜 ( 第章 )

3 Common Grace 普遍的恩典 This is grace that is common to all of humanity 這是全人類普遍共享的恩典 This teaching is connected to 普遍的恩典意指 : God s providence (government and preservation) 神的天命 ( 神的管治和保守 ) God s love of all humanity 神對全人類的愛 God s grace in holding back the full effects of sin 神攔阻罪的全面後果的恩典

4 Common grace has political implications 普遍恩典的政治意義 It teaches that we enjoy a measure of domestic, political, and international harmony because God holds back the fullness of sin 我們在社會, 政治, 和國際事務上得享某一程度的和諧, 因為上帝攔阻礙了罪的全面後果 Others teach that common grace results in general human conscience, or knowing the difference between right and wrong 普遍恩典使人類皆有良知, 知道對與錯的區別

5 Two points must be kept in mind with common grace 有關普遍恩典有兩大重點不可或忘 It is not special grace, or saving grace 普遍恩典不是特殊恩典, 不是救贖的恩典 Therefore, it is insufficient to to result in salvation 因此, 普遍恩典不足以使人得到救恩

6 Debate over common grace in Grand Rapids, Michigan 有關普遍恩典的辯論 In 1924 the Christian Reformed Church adopted the Three Points of Common Grace 1924 年基督教改革宗教會通過了三點普遍恩典 1. God shows a degree of grace to his creatures in general 神向一切受造物顯明了一定程度的恩典 2. Since the Fall, human society remains possible because God restrains the power of sin 人墮落後, 人類仍然有可能形成社會, 因為上帝攔阻了罪的權勢 3. This grace does not result in salvation, but allows all to do civil good in the world 此種恩典不能使人得到救贖, 但使得所有人在世生活都有行善的可能

7 Some ministers refused to affirm these three points and were either suspended, quit, or were relieved of their pastoral duties 拒絕接受這三點的牧者, 有些被暫停職務, 有些辭職, 有些被解職 They believed the three points were contrary to Scripture and the Reformed Confessions 他們認為這三點違背聖經和改革宗的認信 Common grace aligned the CRC church too closely with Arminian theology, specifically, prevenient grace 基督教改革宗教會的普遍恩典立場與亞米紐斯神學過於相似, 特別是有關先存的恩典的教導 The protesting group organized under the name of the Protesting Christian Reformed Churches and were later renamed the Protestant Reformed Churches in America 這些提出抗議的人士改名為抗議基督教改革宗教會, 後來改名為美國新教改革宗教會

8 Election and Reprobation 揀選和棄絕 Order of decrees 諭旨的次序 Predestination/election 預定 / 揀選 > Calling 呼召 > Regeneration 重生 > Conversion 歸正 (faith and repentance 信心與悔改 ) > Justification 稱義 > Adoption and Sanctification 揀選與成聖 > Glorification 得榮耀

9 Election is a broader category that includes predestination 揀選更廣義, 包括預定 The early church associated predestination with God s foreknowledge of what people would do 初期教會認為預定與神的預知有關 This is the view Grudem rejects and that is often associated with Arminianism 古德恩拒絕接受此一論點, 因為此一論點與亞米紐斯神學有關

10 Salvation was seen as a cooperative effort between God and human beings 視救贖為神與人之間的合作 Augustine and Pelagius 奧古斯丁和伯拉糾 Generally, Pelagius taught that each person was born free from sin and that God did not exercise any kind of influence on their choices. God s predestination is based entirely on God s foreknowledge of a person s virtuous life and choice 一般而言, 伯拉糾認為每個人是生而自由, 不受罪的轄制, 神容許人自由選擇, 沒有對人施行任何形式的影響. 神的預定完全基於神對每一個人行事為人和選擇的預知 Augustine responded that all are born into sin and that the only freedom a person has is to choose one sin or another sin. We can only choose to do good when God grants us this freedom, which is always by his grace 奧古斯丁的回應是指出所有人都出生在罪惡中, 每一個人唯一的自由, 就是選擇這一種罪或另外一種罪. 唯有當神施恩賜予我們行善的自由之時, 我們才有可能選擇行善. 這完全是神的恩典.

11 God s will works in concert with the human will, enabling it to accept his saving grace and do good works 神的旨意協同人的意志, 使人能夠接受他的救贖之恩, 使人能夠行善 In Augustine we find the seeds of unconditional election 奧古斯丁奠立無條件揀選的種子 Pelagianism was condemned at the Council of Ephesus in 431 AD 公元 431 年以弗所大公會議譴責伯拉糾主義為異端 However, at the Synod of Orange in 529 AD, they affirmed human inability in relation to sin and the necessity of grace, but did not insist on unconditional election 公元 529 年奧蘭治會議承認人靠自己沒有能力脫離罪的轄制, 承認恩典的必要性, 但沒有堅持無條件揀選

12 This milder form of Augustinianism prevailed for several centuries 這種溫和的奧古斯丁說盛行了幾個世紀 Luther and Calvin taught a strong view of unconditional election 路德和加爾文強烈主張無條件的揀選 God decreed in eternity past that some individuals would be saved and others would not 在永恆的過去, 神的諭旨已經決定有些人會得救, 有些人則不會得救

13 Jacob Arminius responded that God s decree was not the assignment of individuals, but the appointment of his Son. All people are granted the grace and opportunity to believe 亞米紐斯回應說, 神的諭旨不是針對個人的揀選, 乃是任命神的兒子. 神賦與所有的人都有恩典和機會去相信神.

Reprobation 棄絕 Some believe that reprobation is a deliberate choice, similar to predestining some to salvation 有些人認為棄絕是神定意做出的選擇, 類似於神選擇定意做出要救贖有些人

14 Reprobation 棄絕 Some believe that reprobation is a deliberate choice, similar to predestining some to salvation 有些人認為棄絕是神定意做出的選擇, 類似於神選擇定意做出要救贖有些人 Others believe it is God s passing over and not choosing some to salvation. It is passive and not active 有些人認為棄絕是神擦身而過, 並非揀選有些人得救. 棄絕是被動的, 並非主動的.

15 Anselm s solution ( ) 安瑟倫的解決方案 it is by permitting [evil actions] that God is said to be the cause of evils which he does not actually cause. In fact he is said to harden people when he does not soften them and to lead them into temptation when he does not release them from it. Therefore there is no problem in saying that in this sense God predestines evil people and their evil acts when he does not straighten them out along with their evil acts. 神容許 [ 惡行 ], 卻被說成是導致罪惡的原因. 實際上神並沒有導致罪惡的產生. 人常說神使人的心剛硬, 事實上神只是並沒有使他們軟化. 人常說神試探人, 事實上神只是並沒有使他們脫離試探. 因此我們可以說神預定惡人和他們罪惡的行徑, 並沒有將惡人和他們罪惡的行徑扭轉過來. Thoughts? 有任何意見和想法嗎?

16 Important issues and questions for the class 重要的議題和問題 What is the basis of election? 揀選是以什麼作為基礎? Who is elected? 誰是蒙揀選的人? Individuals? Nations (like Israel)? The Church? 個人? 國家 ( 如以色列 )? 教會? How are they elected? 他們是如何蒙揀選的?

17 Important passages to interpret 重要的經文 John 6:44, 65; John 15:16 Romans 8:28 30 Romans 9:11 23 Ephesians 1:4 6 1 Peter 1:1 2; 2:8

18 44 若不是差我來的父吸引人, 就沒有能到我這裡來的 ; 到我這裡來的, 在末日我要叫他復活 65 耶穌又說 : 所以我對你們說過, 若不是蒙我父的恩賜, 沒有人能到我這裡來 15:16 不是你們揀選了我, 是我揀選了你們, 並且分派你們去結果子, 叫你們的果子常存, 使你們奉我的名, 無論向父求甚麼, 他就賜給你們 John 6: :16 "No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day. He went on to say, "This is why I told you that no one can come to me unless the Father has enabled him." You did not choose me, but I chose you and appointed you to go and bear fruit--fruit that will last. Then the Father will give you whatever you ask in my name. 18

19 28 我們曉得萬事都互相效力, 叫愛神的人得益處, 就是按他旨意被召的人 29 因為他預先所知道的人, 就預先定下效法他兒子的模樣, 使他兒子在許多弟兄中作長子 30 預先所定下的人又召他們來 ; 所召來的人又稱他們為義 ; 所稱為義的人又叫他們得榮耀 Rom 8:28~30 And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. 19

20 11( 雙子還沒有生下來, 善惡還沒有做出來, 只因要顯明神揀選人的旨意, 不在乎人的行為, 乃在乎召人的主 )12 神就對利百加說 : 將來大的要服事小的 13 正如經上所記 : 雅各是我所愛的 ; 以掃是我所惡的 14 這樣, 我們可說甚麼呢? 難道神有甚麼不公平麼? 斷乎沒有!15 因他對摩西說 : 我要憐憫誰就憐憫誰, 要恩待誰就恩待誰 Rom 9:11~15 Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand: not by works but by him who calls--she was told, "The older will serve the younger." Just as it is written: "Jacob I loved, but Esau I hated." What then shall we say? Is God unjust? Not at all! For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 20

21 16 據此看來, 這不在乎那定意的, 也不在乎那奔跑的, 只在乎發憐憫的神 17 因為經上有話向法老說 : 我將你興起來, 特要在你身上彰顯我的權能, 並要使我的名傳遍天下 18 如此看來, 神要憐憫誰就憐憫誰, 要叫誰剛硬就叫誰剛硬 19 這樣, 你必對我說 : 他為甚麼還指責人呢? 有誰抗拒他的旨意呢?20 你這個人哪, 你是誰, 竟敢向神強嘴呢? 受造之物豈能對造他的說 : 你為甚麼這樣造我呢? Rom 9:16~20 It does not, therefore, depend on man's desire or effort, but on God's mercy. For the Scripture says to Pharaoh: "I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth." Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. One of you will say to me: "Then why does God still blame us? For who resists his will?" But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?'"

22 21 窯匠難道沒有權柄從一團泥裡拿一塊做成貴重的器皿, 又拿一塊做成卑賤的器皿麼?22 倘若神要顯明他的忿怒, 彰顯他的權能, 就多多忍耐寬容那可怒預備遭毀滅的器皿,23 又要將他豐盛的榮耀彰顯在那蒙憐憫早預備得榮耀的器皿上 Rom 9:21~23 Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath--prepared for destruction? What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory-- 22

23 4 就如神從創立世界以前, 在基督裡揀選了我們, 使我們在他面前成為聖潔, 無有瑕疵 ;5 又因愛我們, 就按著自己意旨所喜悅的, 預定我們藉著耶穌基督得兒子的名分,6 使他榮耀的恩典得著稱讚 ; 這恩典是他在愛子裡所賜給我們的弗 1:4~6 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will-- to the praise of his glorious grace, which he has freely given us in the One he loves. 23

24 1 耶穌基督的使徒彼得寫信給那分散在本都加拉太加帕多家亞西亞庇推尼寄居的,2 就是照父神的先見被揀選, 藉著聖靈得成聖潔, 以致順服耶穌基督, 又蒙他血所灑的人願恩惠平安多多的加給你們 2:8 又說 : 作了絆腳的石頭, 跌人的磐石他們既不順從, 就在道理上絆跌 ( 或譯 : 他們絆跌都因不順從道理 ); 他們這樣絆跌也是預定的彼前 1:1~2 2:8 Peter, an apostle of Jesus Christ, To God's elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: Grace and peace be yours in abundance. and, "A stone that causes men to stumble and a rock that makes them fall." They stumble because they disobey the message--which is also what they were destined for. 24

25 Implications of Election 揀選的意義 Whether one believes in unconditional or conditional election 人是否相信無條件或有條件的揀選 We can be confident that God has decided what will come to pass 我們可以相信神已經決定什麼將要發生 We need not criticize ourselves when some reject Jesus 若有人拒絕接受耶穌, 我們不必過份自責 Election does not mean we should not evangelize or continue doing missions 揀選並不意味著我們不應該傳福音還是繼續做宣教 Grace is always and absolutely necessary 恩典永遠是絕對的必要

26 While we must remember that it is our responsibility to proclaim salvation, we must never forget that it is God who saves. It is God who brings men and women under the sound of the gospel, and it is God who brings them to faith in Christ. Our evangelistic work is the instrument that He uses for this purpose, but the power that saves is not in the instrument: it is in the hand of the One who uses the instrument. We must not at any stage forget that. First, if we forget that it is God s prerogative to give results when the gospel is preached, we shall start to think that it is our responsibility to secure them. And if we forget that only God can give faith, we shall start to think that the making of converts depends... not on God, but on us, and that the decisive factor is the way which we evangelize. J. I. Packer 我們必須記住, 我們的責任是宣告救贖, 我們絕不能忘記施行救贖的是神, 神帶領人得聽福音, 神帶領他們相信基督. 我們傳福音的工作是神使用達成祂的目的的工具, 但有救贖大能的不是這個工具, 乃是使用這個工具的神. 我們絕不能忘記這個真理. 首先, 如果我們忘記了唯有神才能夠使得我們所傳福音結出果子, 會以為使他們得救這是我們的責任如果我們忘記了只有神才能給人信心, 會以為可以倚靠自己帶人信主, 或倚靠我們傳福音的方式而忘記要倚靠神." - J I 派克

27 Thoughts? Questions? 有意見嗎? 有問題嗎?

28 Quiz and Next Class 測驗及下週預告 Quiz #5 will be sent out tonight 今晚送出測驗 #5 考卷 Due on Sunday, April 19 th, by 5pm (Pacific Standard Time) 截止日期 4 月 19 日 ( 週日 ) 太平洋標準時 5pm. Next class 下次上課 Read chapters on Calling, Regeneration, and Conversion (they are shorter chapters) 請讀章呼召, 重生, 歸正 ( 這幾章篇幅很短 ) Scripture reflection #6 due before class on April 21 st 經文反思 #5 於 4/21 上課前交

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