Living in Christ’s Church Session 27
《教会论与教会生活》 第27讲
主讲：林慈信牧师_校对：刘加立、爱的天空&ZJY(CGY)_文字：傅昱川
Chapter 9 第九章，Perspectives on the Church，教会面面观。
How much contrast do you see between the church of the New Testament and the church today? 新约时期的教会和今天的教会之间，你看到有所对照吗？就是有所不同吗？The dank mausoleum of a medieval church crypt，一个中世纪教会的墓穴里面冷冰冰的陵墓，may not resemble the upper room at Pentecost, 和五旬节楼上的房间差得很远吧？
But what about the air-conditioned offices of a modern denominational headquarters? 而今天有空调的宗派总部的办公室，又如何呢？意思就是说，是不是跟新约教会非常不同呢？
How may we evaluate the astonishing contrasts in the ecclesiastical and para-ecclesiastical organizations of our time? 我们又如何去评估今天教会的组织，和福音机构的组织之间的惊人的不同呢？Unless we want to reinvent the wheel，除非我们想要从头再发明出一套的教会论，we need to profit from the study of the church in the past. 我们应该研究历史上的教会，从中获益处。One of the lessons that has been learned is that，我们其中已经学到的一项功课就是：the church can be viewed from different vantage points. 教会可以从不同的角度来看。
Until we distinguish some of these points of reference，除非我们能够区别出这些不同的参考点，we may only become more confused as we try to apply what the Bible says to our situation. 当我们应用《圣经》所讲的，到我们的处境的时候，我们只会越来越混乱。
第一段，The church as invisible and visible ，无形教会和有形教会。
One of the classic distinctions is that between the church as visible and as invisible. 一个经典的区别就是：教会是能见的、有形的，和教会是不能见的、无形的。It is a simple distinction that should remove, not create confusion. 这个简单的区别，应该除去混乱而不是造成混乱才对。
It means just this,意义就是这个了：we cannot see the church as God sees it. 我们不能够好像上帝看到教会那样子来看教会的。
That church as “invisible”means the church as God sees it.无形的、不能见的教会的意思就是上帝所看见的教会。Invisible is not the best word. 不能见、无形的，不是最好的用词。It means invisible to us,无形、不能见的意思是：对我们而言是不能见的，but it describes the reality of the church seen by God. 可是所描述的是：从上帝眼中所看到真真实实的教会。
The “visible church” is the church as we see it. 能见的、有形的教会，就是我们所看到的教会。
This distinction is applied to the Old Testament church by the apostle Paul，这个的区别呢，保罗是用在旧约教会的身上的（罗马书9：6节）when he says, “For they are not all Israel that are of Israel” (Rom. 9:6). “从以色列生的不都是以色列人”，或者属于以色列的人，不都是属于以色列的。（罗马书9：6节）
Those who are “of Israel” are those who are outwardly Jews,那些属以色列的就是外表上、生下来是犹太人的人，descendants of Abraham, Isaac and Jacob. 他们是亚伯拉罕、以撒、雅各的后裔。But the true Israel，但是真以色列，is the people of God’s electing choice, 乃是上帝所拣选的选民，children of the promise，应许的后代，like Isaac. 好像以撒一样。
In the Westminster Confession of Faith，the distinction between the church as invisible and visible is made in Chapter XXV: 在《威敏斯特信仰告白》第二十五章就作出了无形的跟有形的教会的区别的。第二十五章第一段和第二段。
二十五章论教会。第一段：无形的大公教会或称普世教会，是由过去、现在与将来在教会的元首基督之下，所召集同归于一的全体选民所构成，并且这教会就是那位充满万有者的配偶、身体和丰盛。
二、有形的教会或者能见的教会（visible church），在福音时期是大公性的、普世性的，她不像在律法时期仅限于一个国家，而是由一切承认真正信仰的人，以及他们的子女所构成。这教会是主耶稣基督的国度、神的家。在教会以外，通常没有得救的可能。
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Note that the distinction is made between the church as only God can know it (the elect of all ages)，请注意这里所作的区别。第一，唯有上帝才能认识的教会，就是历世历代的选民。and the church as we know it (those who profess the true Christian faith, together with their children). 第二，就是我们所认识的教会，就是那些承认纯正基督教信仰的人，连同他们的子女。
We can hear the testimony of people’s lips but we cannot judge the secrets of their hearts (Rom. 10:10).（罗马书10：10）我们可以听人口里的见证，但是我们没有能力去判断，他们心中的隐密处的。罗马书10：10节：“因为人心里相信就可以称义，口里承认就可以得救。”
To the definition of the church from each perspective, the Confession adds scriptural figures that are particularly appropriate. 在信仰告白里面，除了为教会作的两个观点角度的定义以外，每一方面的定义都加上了《圣经》一些的比喻，是特别恰当的比喻。
“The family of God”，神的家，is a fitting description of the church as visible to us. 是很恰当地来描述我们所能看见的教会，神的家。”The fullness of Christ”，基督的丰满，is well reserved for the church as God sees it. 基督的丰满是留给 神所看到的教会的
These figures may express more than one aspect however. 这是这些比喻可能两个角度都描述到。 “Family of God” surely applies also to the church as invisible，「神的家」当然也可以用在无形的教会上，those whom God knows to be His children. 那些上帝所认作祂儿女的人。
The importance of the distinction appears when it is denied. 为什么这些区别很重要呢？当人们否认这些区别的时候，这些区别就显为重要了。If the church as we see it is the church without qualification, 假如我们所看见的教会就不折不扣地就是教会的话，then no one can be saved outside the church，那么，没有一个人在教会以外有可能得救，and no one can be lost inside the church. 而没有一个人在教会里面是不得救的、是沉沦的。
Traditional Roman Catholic theology took this direction传统罗马天主教的神学就是朝着这方面来教导的，when it identified the church with the earthly organization under the Pope，因为它把教会与地上在教宗、教皇之下的组织两者等同了，and made it the institute of salvation. 教会就是领受救恩的制度。On the other hand，反过来说，the visibility of the church has been effectively denied by movements that have seen the church in exclusively spiritual terms.有一些基督教的运动，他们纯粹从属灵的角度来看教会，他们事实上是否认了教会是有形的。
Some parachurch organizations have substituted the fellowship and structure of their groups for the order of the church. 有些福音机构，他们就不再承认教会应有的秩序，用他们机构的交通和结构取代了。The Salvation Army is a striking example，救世军是一个很显著的例子。of an organization with elaborate structure (along military lines)，他们的组织是非常地仔细的，他们称自己是军队，that rejects the sacraments，可是，他们拒绝用圣礼，but has stressed the spiritual character of salvation. 他们所强调的是救恩、是属灵的。
The distinction between the church as invisible/visible can be abused，可是教会是有形的和无形的之间的区别，又可能被误用。by separating the two aspects so that they are viewed as two churches without much relation. 我们把这两个层面，有些人把它分割，以致于成为两个不同的教会之间，没有相连。
The “invisibility” of the church can then be used to escape responsibility for obedience to Christ in the church as visible.若看到教会是无形的，有的时候我们用这个概念来逃避责任，不再在有形的教会里面顺服，以顺服基督。It is sometimes argued that unity in the visible church is unimportant since the church invisible is one. 有的时候，有人这样争辩说：在有形的教会里的合一，是不重要的，因为无形的教会就已经是合一的了。Church discipline is ignored in many churches，很多的教会忽略了执行惩戒、纪律，with the easy excuse that “the Lord knoweth them that are His.”他们所用的藉口就是：主认识那些属祂的人。
In some European countries，有些欧洲的国家，a long tradition of the established church has convinced people，很长的一个传统就是国教， established，国教的传统已经说服了人民，that church membership is inherited with citizenship. 教会会友那个会籍，就是与公民权一并地传承下来的。Whatever their spiritual condition or commitment，无论他们的属灵光景，或者他们是否委身，they are convinced that they are still church members, 他们仍然坚信他们是教会的会员的，entitled to have their children baptized，他们有权带孩子们来领受婴孩洗礼；and married，他们有权带孩子们来做嫁娶；and their parents buried with Christian rites.也有权让他们的父母亲被埋葬。无论婴孩洗礼、婚礼、或者葬礼，都用基督教的仪式。
The New Testament, as we have seen,defines the church as the elect people of God (Eph. 1:4~5 ., 1 Pet. 2:5, Rom. 8:29),我们已经看到，新约《圣经》对教会的定义是：教会就是上帝的选民。以弗所书第1章，从第4节开始：“神从创立世界以前，在基督里拣选了我们，使我们在他面前成为圣洁，无有瑕疵；又因爱我们，就按着自己的意旨所喜悦的，预定我们藉着耶稣基督得儿子的名分。”彼得前书2:5节：“你们来到主面前，也就像活石，被建造成为灵宫，作圣洁的祭司，藉着耶稣基督奉献上帝所悦纳的灵祭。”罗马书8:29节：“因为祂预先所知道的人,就预先定下效法祂儿子的模样,使祂儿子在许多弟兄中作长子。”
教会就是上帝的选民，the body of Christ, 教会是基督的身体united to him and born of the Spirit. 与基督联合，由圣灵所重生的，这就是教会。
Those who do not belong to Christ do not belong to the church. 不属基督的人，就不属教会。John rightly says that those that went out from us were not of us (1 John 2:19).约翰很正确说，那些从我们出去的，从来就不是属于我们的。约翰一书2：19 节：“他们从我们中间出去,却不是属我们的; 若是属我们的, 就必仍旧与我们同在; 他们出去, 显明都不是属我们的。”
Paul requires discipline to maintain the holiness of the church. 保罗吩咐教会必须要执行管教，维持教会的圣洁。There cannot be complacent toleration of a man as a member of the church if by a scandalous life he is denying the gospel. 若有人过丑闻式的生活，否认福音，那么，教会不可以容忍这个人仍然作教会的会友。Those who rebel against the rule of Christ，那些抗拒基督的治理的人， are to be delivered over to Satan，应该交给撒但，that they might .be taught not to blaspheme (1 Tim. 1:20).好叫他们学习不再亵渎。提摩太前书1:20节：“其中有许米乃和亚历山大；我已经把他们交给撒但，使他们受责罚就不再谤渎了。”
The New Testament also makes it clear that there were and will be hypocrites within the church as we know it. 新约《圣经》也说得非常清楚，我们所认识的教会里面呢，曾经有过，将来也必定再有假冒伪善的。新约《圣经》说得非常地清楚，A great house has vessels to dishonor (2 Tim. 2:20). 提摩太后书2:20节说：“在大户人家，不但有金器银器，也有木器瓦器；有作为贵重的，有作为卑贱的。”Those who leave make it evident that they were not of us (1 John 2:19), 约翰一书第二章19节：“那些离开我们的从来就不是属我们的。”but before their leaving, this was not evident.可是他们离开之前，却是看不出来的。When a wicked man defiles the temple of God he is to be put away (1 Cor. 5:13).（哥林多前书5:13节，当一个作恶的人玷污了上帝的圣殿的时候，他是应当被除去的。哥林多前书5:13 节：“至于外人有上帝审判他们。你们应当把那恶人从你们中间赶出去。”Yet because we cannot read the hearts of others, 因为我们不能够解读别人的内心，we cannot judge them unless their disobedience becomes open. 所以，除非他们的不顺服成为公开的事，不然我们是不可能判断他们的。
We surely need the wisdom of the Spirit to be zealous for the purity of the church，我们肯定需要圣灵的智慧，好叫我们为教会的纯洁大发热心，while recognizing that only the Lord knows the heart. 但是，我们必须同时承认“惟有主才认识人心”。
When the church has ignored discipline, 当教会忽略管教、惩戒的时候，movements to purify the church have sometimes gone to the opposite extreme. 有些运动兴起，要来清理教会。可是，他们也走到另外一个极端去。Leaders of these movements have not been satisfied with a profession of faith that is supported by the testimony of a Christian walk. 这种运动的领袖们呢，他们并不满足于人们心里相信，口里承认，再加上一个基督徒生活的见证，They have tried instead to require a demonstration of regeneration. 他们要求人能够拿出重生的证据来。
Sometimes the proof that is sought has been in the form of a vivid description of a conversion experience. 这种重生的证据有的时候呢，就是要很活泼地说出你重生得救的经验。In certain charismatic churches，某一些灵恩教会里，the proof may be a demonstration of tongues-speaking. 可能这个证据是：能够显示自己会说方言。The mistake, in any case, is to imagine that regeneration can be proved，不论在哪一种的运动里，错误就是在于人们想象可以证明重生；or that the heart condition of a professing Christian can be examined. 或者说我们可以去审核一个口里承认是基督徒，他心中的真正的状态。
The Westminster ·Confession wisely distinguishes the profession of the true religion, which we can judge,《威敏斯特信仰告白》很智慧地分辨出：真的信仰的口里承认，这个是我们可以判断的。from God’s electing and regenerating grace, which we cannot. 这是一方面，另外一方面呢，是上帝那个拣选的、使人重生的恩典，那个我们是不能够判断的。
第二段，The church as local and universal， 地方教会与普世教会。
The Westminster Confession of Faith,in defining the church as invisible and visible,speaks in both cases of the catholic or universal church. 当《威敏斯特信仰告白》为教会作出定义说：教会是不能见的，也是能见的。《威敏斯特信仰告白》是说到那个普世的或者大公的教会。This introduces a second perspective on which we must view the church. 这里就引进了第二个观点角度，我们要从这个第二个观点角度来看教会的。
Here again we find that opposed views have been presented. 在这一点上，我们也看到在历史上，有相反的观点角度。On the one hand, 一方面the “catholic” view defines the church as the church universal. 大公教会的观点的定义乃是：教会就是普世教会。It may then regard a local congregation as a piece of the church but not, strictly speaking, the church. 他们可以看一个地方上的教会，是教会的一块，但是严格来说，不是教会本身。
In the Roman Catholic view，在天主教的观点，this is heightened by the claim that only the priesthood can dispense sacramental grace. 这个观点又更加地强烈，因为天主教宣称唯有祭司（就是神父们），才能够分发圣礼里的救恩，或者恩典的。Roman Catholic teaching about the church must therefore distinguish sharply between the hierarchy and the laity. 所以，罗马天主教的教会论，必须要很清楚地分别出整个神职人员的架构和平信徒。It also affirms, that even the bishops have no authority apart from the Pope，它甚至乎声称主教们也没有什么权柄，若脱离了教皇或者教宗。
我们下次继续讲罗马天主教的这个普世教会，或者大公教会的教会论。
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