舒解误会，欣赏宝藏﹕
初论改革宗信仰与华人教会
COMMENDING THE TREASURES OF THE REFORMED FAITH
IN THE CHINESE CHURCH:
FROM MISUNDERSTANDING TO APPRECIATION
林慈信
Samuel Ling
笔者是华人福音派信徒，居住北美四十二年，生长在基要派、敬虔爱主、韦斯利派、凯锡克派、和时代论的圈子中。三十五年来，我接受了，并公开承认改革宗的福音派《圣经》信仰。那么，我是谁呢？是否已经变成华人教会中的怪人，一个不合群的独行侠？一个过时的「老古董」传道人？在二十一世纪的今天，我传讲的信息是否不切实际、无关痛痒？我是否已经变成一个不面对现实与教会群众，躲在象牙塔的知识分子？我的立场是否「太狭窄」（一部分同工的评语）？
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 An outdated preacher whose message is no longer relevant to the 21st century?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)?
抑或改革宗信仰的确有些亟需贡献给华人教会的宝藏？
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, 或称「加尔文主义」 Calvinism，也称「归正神学」，意同）在教会中的影响力日增，令人注目，特别是非改革宗人士中。有时候，改革宗人士被称为「超加尔文主义者」（hyper-Calvinists, 意即﹕极端加尔文主义者）；被认为是不相信上帝爱我们，是不传福音的信徒。改革宗人士是否需要澄清一下真相？是否可以除去一些关于改革宗的传说，消除在我们主内弟兄姐妹中间的一些误会？
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?
改革宗若真有宝藏要推荐、贡献给华人教会，那么我们应如何推介？
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?
「十字军心态」与其批评者
CRUSADER AND CRITICS
三十二年前我从神学院毕业，在华人教会中宣讲上帝的话（从改革宗信仰的角度）。当时华人信徒中多是查经班的领袖；大部分从台湾（有些从香港）到北美来，不少受聚会所神学的影响。在那个年代，从事改革宗信仰的传播事工，华人中间，首推赵中辉牧师的基督教改革宗翻译社。我承认，当时的确抱着一种「十字军心态」，是一个新近接受加尔文主义的归信者；因此对改革宗信仰的积极推介，往往令人反感。有时会听到这种回应﹕「谈神学干嘛？这不重要！那么学术性的东西，既抽象，又不实际。重要的是追求属灵！退修会不是神学院。谈神学的人缺乏祷告，爱心，谦卑，传福音，和敬虔。」直到2000年还听到这种说法，用以响应我推动《圣经》无误的努力（更不用说改革宗信仰了）！这些批判，自然增加了我与华人教会部分人士的距离。
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.
三十年来，可能是响应这些批评吧，我努力寻找一条有效介绍改革宗信仰的路，好使敬虔的华人弟兄姐妹能够理解改革宗信仰。1991年八月，在一个家庭退修营，我经历了一个新发现﹕原来这些操普通话（国语），敬虔的华人信徒中，不少人整天追求、谈论「属灵」，但很多在心底里并没有深深经历过上帝在基督里的大爱！他们并不一定经历过赦罪，得救的确据；并不体会上帝将称义，作祂儿女的恩典刻印在他们的心版上。福音事工是参与了，多少同工忙于奔波卖命，干劲十足，不断推广宣教上的「合作」，「合一」，「伙伴关系」。大型聚会必到。可是那种紧张、没有安宁的神情，是否说明内心缺乏恩典的印记？
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，要教导「蒙恩得救的确据」的真理（参看《威敏斯特信仰告白》第十八章），作为帮助华人信徒理解改革宗《圣经》信仰的切入点。1990年代，我曾走过一段充满挣扎与痛苦的路，最后深深体会到﹕「耶稣爱我，我知道，因有《圣经》告诉我」！圣诗《奇异恩典》有一句说﹕「上主曾向我应许恩惠」 (The Lord has promised good to me)。从那时开始我到处宣讲﹕基督里的大爱，就是罪得赦免，称义，成圣的恩典，是可以经历到的！上帝必定守约，祂恩典的应许是可信的，祂的信实广大。上主向我应许的，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.”
新时代，改革宗成了新时尚？
REFORMED “FAD” IN NEW CONTEXT?
今天的处境，与1970年代大不相同。台湾，香港，东南亚与北美的华人的教会，深受教会增长理论（即﹕市场学）与灵恩神学的影响，新福音派信仰 (neo-evangelicalism) 与后现代的当代神学学术在各地华人神学院的影响力方兴未艾。信主加入教会的，最多是中国大陆群体。我仍旧传讲上帝的话，推荐改革宗信仰，也看到一些正面的响应﹕一些基督徒饥渴慕道，竭力在真理上追求成熟。他们往往分布在不同教会，是隐形的少数民族。没有太多人注意到，他们在安静中发现，原来改革宗所宣讲的，就是《圣经》所教导的，「事情本应该如此」(that’s the way it should be)。很多弟兄姐妹透过阅读，或听广播得此结论，影响他们的计有史鲍尔 (R.C. Sproul)，麦阿瑟 (Jon MacArthur)，派博（John Piper），和巴刻 (J.I. Packer) 等。感谢主！
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.
又有不少华人信徒，受唐崇荣牧师等领袖的信息影响，或参与归正学院，或阅读《动力》杂志，或收听广播或录音，或看网络、录像。中国教会正在蜕变，都市化；而「改革宗」，「归正」在某些圈子已经成为时尚！
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.
这些现象，一点没有什么可夸的；都是上帝的恩典与安排。而成为「时尚」有什么价值！与得到基督比较，不过是粪土（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).
隐忧露面﹕改革宗圈子的一些复杂因素
COMPLICATING FACTORS IN REFORMED CONTEXT
进入21世纪，有些因素使事情弄得复杂。有些改革宗神学学术中心，正在挣扎保存纯正、正统的信仰。（这个现象，在非改革宗圈子也同时在发生。）一些神学家不再坚持《圣经》是上帝默示的话，至少「默示」对他们的解经没有关系。《圣经》的权威在释经学圈子里不受尊重。（校园出版的《21世纪旧约导论》，是一些旧约系转型、走样的典型例子。关于最近的发展，见2006-2007年，D.A. Carson 和Richard Pratt 对 Peter Enns 的回应与批判。）
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.)
学者与信徒的信仰从纯正、正统偏离，在教会历史上是经常发生的事，因为我们都是罪人；唯靠主的恩典，与祂话语的能力，才能保守我们的信仰。教会极需要上帝的保护！而在改革宗圈子以外的神学蜕变，就更令人担心了。今天美国福音派的教会与神学院，正在失去其纯正、正统的信仰，而这趋势直接反映在华人神学界！（这题目超越本文的主旨。）这使我的「十字军心态」更加温和﹕我已不再如乐意「无条件」地推介某一间改革宗的神学院，虽然我推介改革宗信仰的热诚没有减少。
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.
在这种新的处境，如何教导改革宗信仰？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﹕不仅是预定「论」
A SYSTEM – MORE THAN MERE PREDESTINATION
首先我们必须承认，改革宗的信仰系统，如《威敏斯特信仰告白》和《多德信条》，《海德堡要理问答》，浸信会的《1689伦敦信仰告白》，与贺治 (Charles Hodge)，伯克富 (Louis Berkhof) ，慕理 (John Murray)，范泰尔 (Cornelius Van Til)等神学家所表达的，是一个整体的真理系统，归纳了《圣经》所教导的。因此我们必须说明，「预定的教义」（包括「无条件的拣选」），虽然非常重要，可是并不是改革宗信仰的全部！我们必须整全地介绍改革宗信仰，介绍整个系统。
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.
笔者在教学中，很少以预定「论」作为介绍改革宗信仰的切入点，也不用预定，拣选的教义作为改革宗神学的焦点。我会努力的介绍上帝立约、守约的信实，上帝是盟约的主…等真理（见John Frame, The Doctrine of the Knowledge of God, 第一章；和Palmer Robertson, Christ of the Covenants），同时不断宣讲上帝赦罪、救赎的确据，圣灵在信徒心中的工作（见 Sinclair Ferguson, The Christian Life: A Doctrinal Introduction, 我们已将中译本出版﹕《盘石之上》，可网上免费下载﹕www.ccim.org 图书馆）。因主的带领，最近几年没有太多机会直接开「系统神学」的科目，因此我开始在「恩典的约」（旧约《圣经》神学），「上帝的国」（新约《圣经》神学），和保罗的《圣经》神学等科目上作一些编译，准备。这方面的作者包括﹕霍志恒 (Geerhardus Vos)，Herman Ridderbos， 克爱蒙（Edmund P. Clowney，著作中译有《天命与你》）， Palmer O. Robertson，葛理齐 (Richard B. Gaffin, Jr.﹕《圣灵降临剖析》的作者) 等。我深深感受到清教徒的敬虔神学是多么的成熟，里面藏着多少的智慧；因此也到处推介。亚当斯的《圣经》辅导 (nouthetic counseling)也是一个非常实际的切入点。换言之，我看见，推介改革宗神学，并不一定需要同时推介其标签（品牌），特别不必常常将「预定」挂在嘴边（这里并没有误导非改革宗人士的用意）。我的学生，听众往往听到一些以前领受不同的东西；因此会自动提出预定「论」的问题。在问题解答时，我会扼要地解释。
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，我开了「神学学习入门」的课程，首先讨论的几个题目是﹕
什么是敬虔？ — 必须建立在恩典，称义，成圣的基础上；如何认识上帝的旨意？– 我们的目标，动机，与准则必须以上帝为中心，以《圣经》为基础；当我们奉献自己终生为主所用的时候，上帝如何塑造我们？讨论这些题目之后，才处理﹕神学是什么？神学教育分几种？普遍启示、《圣经》论等。
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「恩典之约」的教义、上帝的信实、恩典的确据以外，改革宗的教会论，和以文化使命来响应平信徒面对的社会、文化问题，都是有效的切入点。一百年前，荷兰首相与神学家凯伯尔宣称﹕「世界没有一方寸地土，耶稣不说﹕『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，教会生活
GODLINESS, GRACE, CHURCH LIFE
第二，我们必须坚持，《圣经》教导的真理（即教义）是为了我们过敬虔的生活。反过来说，真正的敬虔必须建立在《圣经》真理的基础上。因此我们必须有敬虔，谦卑，和温柔的馨香，即圣约神学院强调的「恩典取向」（近年易名「恩典基础」）。这原则在某些圈子中尤其重要。有些被改宗信仰吸引的弟兄（特别是弟兄），被激情的改革宗信息和宣讲改变了，自然就会效法某些类型的讲道法，可是在个人成熟，恩典，待人处事，和内在能力方面，却不一定有相称的长进。就像我以前「十字军心态」时期一样。
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.
结果往往是，为地方教会带来争吵，破坏和睦。我们改革宗人士，在同工们看来是傲慢的，只会批评的，不关心人的。
The result often is much discord and division in the local church. We, the Reformed, can be perceived as arrogant, critical, and uncaring.
我们必须在讲道和教导中强调恩典，也以恩典从事《圣经》辅导；我们必须在传福音时坚持宣讲古旧的「恩典的古音」；可是必须同时高举上帝的律法﹕不是靠律法得救，而是高举上帝的圣洁与圣洁的标准。在我读神学的时代，薛华 (Francis Schaeffer) 和他的师母（在中国出生），和米勒教授 (C. John Miller) 与他的师母实践了彻底的「开放家庭」事奉道路，让许多人感受到改革宗信仰是有血有肉的（参《回来吧，巴芭拉》Come Back, Barbara 一书）。若能教导清教徒的敬虔，必定对推介改革宗信仰的实际，与经验层面有很大的帮助。
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﹕我们必须更彻底的面对自己的软弱和挣扎，必须在上帝面前更加坦诚。我曾分享自己在1990年代面对所谓「自卑」的问题。我发现，很少改革宗男性愿意这样作。其实，不论神学立场，大部分的基督徒都不愿意在别人面前揭露自己的挣扎﹕这是否因为惧怕自己会失去人前作领袖的「形象」（上一代称为「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?
在上帝面前的坦诚，与其带来的在人前的透明（当然，如何表达透明需要智慧）﹕这就是我在威敏斯特神学院从米勒教授所学到的。米勒着有《悔改与21世纪人》一书 (Repentance and 21st Century Man, Christian Literature Crusade)等书籍多种。另外，《圣经》辅导运动也带来一些好书，如﹕When People Are Big and God Is Small （参﹕ www.ccef.org；中译本在编辑中），帮助我们理解﹕很多时候我们惧怕别人怎么看自己，而胜过这方面的束缚，必须先面对上帝，敬畏上帝。这是否是改革宗人士在目前和未来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﹕我们必须努力教导，并实践改革宗的「教会论」 (doctrine of the church)。华人教会往往看不到改革宗教会的好榜样。究竟一间改革宗的教会应该是怎么样的？我们当然不敢用人为的方法，特别用市场学和操纵人心的技巧来使教会在人数上增长；不过，近年来的确有改革宗教会生活的书籍面世，注重﹕一间健康的教会是怎么样的？（参﹕Harry Reeder, From Embers to a Flame 和 Donald MacNair的多本着作。）
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.)
属灵权柄
SPIRITUAL AUTHORITY
第四，与上述数点有关的是，我们必须忍耐，用耐心教导改革宗信仰，脚踏实地，与地方教会的牧师传道，长老执事分享。上帝的话，经过一段时间会扎根，结出果子。笔者认为这样作，让圣灵改变一位、一位同工，生命，比吹起号角，「让全世界知道」我们是改革宗的，更为有效。我们属灵的权柄，我们的效果，我们的影响力，与上帝的话如何在我们的受众生命中成长，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.
在这方面我发现，缓慢的，耐心的，以地方教会为本的长期教导，用十年、或几十年的工夫建立影响力，不一定是最受欢迎的做法。今天所看见的现象，让自己想起以前充满着干劲从事组织，「动员」，计划，统筹等事工的阶段。人声充满着兴奋，盼望，活力。事情过后，大型聚会结束了，尘埃定下来时，究竟什么最重要？上帝话语的功效，与圣灵深层的动工最重要。而上帝话语和圣灵的工作，主要在地方教会中进行、持续、开花、结果。
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.
谁是家人？
WHO IS FAMILY?
第五，在我接受神学训练的年代，改革宗与非改革宗的教授们很少对话。这一切都改变了。其实，我求学的当年，在院长克爱蒙 (Edmund P. Clowney)的带领下，傅兰姆 (John M. Frame)，米勒 (C. John Miller)，简河培（Harvie M. Conn，着有《现代神学论评》）都致力在福音派大家庭中建立彼此了解的桥梁（这些教授，只剩下傅兰姆今天仍然健在）。克爱蒙院长曾在IVCF的尔班拿学生宣教大会传信息，19,000与会者起立鼓掌以示谢意。后来Vern Poythress教授探望达拉斯神学院，和时代论神学家有友善的对话；也有达拉斯神学院的教授在威敏斯特神学院毕业典礼上作讲员。
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.
今天我承认，所有相信、承认《圣经》的默示，无谬，无误的都是我的弟兄姐妹。这当然包括时代论者，浸信会（和其他宗派），阿米念主义者（尤其是韦斯利派的，很多不过反对预定「论」而已，不是真正经典的阿米念主义者）。
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).
这些非改革宗的弟兄姐妹是我的家人。我在阿米念（韦斯利派），圣洁派（凯锡克主义），和时代论的圈子长大，即1950与1960年代的香港教会。我曾经历改革宗的教导，度过「十字军心态」时期。可是，今天我不认为这些观点是异端（虽然多特会议Synod of Dort这样宣称）。当然，我会提出正确解释《圣经》的方法与结论，可是这是在「家里」进行的，是一种贡献。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.
值得关注的趋向
TRENDS FOR CAUTION
可是有很多的学者和他们的观点是值得质疑的。华人教会中有些神学家自称改革宗，却深受新正统神学（巴特Karl Barth，布伦纳Emil Brunner）的影响；他们热爱存在主义（如﹕祁克果 Soren Kierkegaard，尼采Friedrich Nietzsche）；近年来有人推崇莫特曼 （Jurgen Moltmann）等。上文已经提到，不少福音派《圣经》学者的解经原则，差不多完全不理会《圣经》的默示。他们若自称是「改革宗」，是什么意思？「改革宗」这个标签，是否指「任何不喜欢非改革宗、反改革宗神学的人」？像有人认为，「福音派」就是指「任何喜欢葛培理的人」？
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”?
无论如何，我坚持《圣经》的默示，无谬，无误，《圣经》的完备性和清晰性（参﹕《威敏斯特信仰告白》第一章）。九十年代，我和一位时代论的神学教授，在《今日华人教会》有一段辩论式的对话；感谢主，这是非常令人鼓舞的事。（若对于如何从改革宗长老会的角度来推动教会合一，参﹕傅兰姆 John M. Frame, Evangelical Reunion，不幸已绝版。网络上可取阅：http://www.frame-poythress.org/frame_books/Evangelical_Reunion/Preface.html）这种坚持，使我在华人神学工作者中成为少数民族，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，在二十一世纪有效地教导改革宗教义，兴起改革宗的牧师、开拓教会的宣教士、长老、和教师，是否可以不透过现成的神学院制度？（笔者是以一位正规神学院的毕业生和目前的教授的身份提问的。）在中国大陆，这种另类的装备，绝对是可能的。正在国内进行的训练事工如雨后春笋；将来必定更多。海外华人教会呢？一些尝过改革宗宝藏的智能的平信徒，会不会对现有的教会讲台与神学院失望，甚至绝望？我们改革宗的圈子会不会越来越闭门造车，越来越傲慢？
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?
我们的目标是什么？应是一个「群众运动」 (people movement)，就一群影响社会、群众的牧师和教会﹕而不仅是一队自鸣清高的「十字军」。如何达到这目标？当然，只能靠圣灵的能力。我们能作什么，应作什么？应鼓励一些圣灵兴起的领袖，为他们提供装备﹕一套符合现实教会与生活的装备过程。（参﹕Harvie M. Conn, Eternal Word and Changing Worlds, 最后几章； Harvie M. Conn 等, The Urban Face of Mission. 关于非学院式的神学训练，参﹕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.)
本人在华人神学生中间的有限经验暗示﹕有决心、热心装备的信徒，大有人在。我愿意继续致力寻求最有效，最适切的方法来鼓励，推动，强调恩典，敬虔，教会生活，和领袖的塑造﹕愿上帝话语的大能开花结果。
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.
同时，愿我们这个改革宗的大家庭﹕信徒，传道，会众，不断靠主的恩典长进，迈向成熟。
May we mature, by grace, as a Reformed family of believers and congregations.
Redondo Beach, California
January 24, 2008
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