Protestant Orthodoxy 復原教正統主義 Devotion: Perseverance 必蒙保守, 忍耐到底 Jude 17-23 猶 1:17~23 Continuing in 繼續不斷... love 愛心 John 15:9-10 15:9~10 faith 信心 James 1:5-8 雅 1:5~8 holiness 聖潔 James 1:22-25 雅 1:22~25 Outline I. Historical Overview 歷史概覽 II. Arminius 亞米紐斯 III. The Remonstrance 抗辯文 IV. The Synod of Dort 多特會議 I. Historical Overview 歷史概覽 A. What is Protestant Orthodoxy 什麼是復原教正統主義? the heirs of the Magisterial Reformation 承續國憲制的宗教改革» Luther and Melanchthon: Lutheran Orthodoxy 路德和墨蘭頓 : 信義宗的正統主義» Calvin: Reformed Orthodoxy 加爾文 : 改革宗的正統主義 they codified and systematized the teachings of their traditions 用系統化的方式編纂傳統的教導 they responded to challenges 對挑戰作出應 B. The End of the Magisterial Reformation 國憲制的宗教改革的終結 Huldrych Zwingli 慈運理 (Reformed 改革宗 ): 1484-1531 Martin Luther 馬丁 路德 (Lutheran 信義宗 ): 1483-1546 Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 1
Martin Bucer 布塞珥 (Reformed 改革宗 ): 1491-1551 Philipp Melanchthon 墨蘭頓 (Lutheran 信義宗 ): 1497-1560 Peter Martyr Vermigli 威爾米革立 (Reformed 改革宗 ): 1499-1562 Wolfgang Musculus 莫斯庫魯 (Reformed 改革宗 ): 1497-1563 John Calvin 加爾文 (Reformed 改革宗 ): 1509-1564 C. Early Orthodoxy 早期正統派 (1560-1630) emphasized codifying and organizing the theology of the Magisterial Reformation 強調用系統化的方式編纂國憲制宗教改革的神學» e.g., confessions and systematic theologies 信條和系統神學 generally a non-polemical environment 一般而言不是舌槍唇劍的辯論氣氛 D. High Orthodoxy 正統派高峰期 (1630-1700) emphasized defending the codified and organized systems of Protestant Orthodoxy 強調為復原教正統系統作出辯論» defending themselves against Catholics 與天主教辯論» attacking heretics 攻擊異端 clarifying orthodoxy and heresy down to the most precise detail 鉅細無遺, 澄清正統與異端之分 heresy is now seen as failure to confess the whole system 不接納全部的系統便被視為異端 E. Pietism 敬虔主義 (1700-1720) (already addressed) II. Arminius 亞米紐斯 A. Context 背景 Luther left an legacy filled with great wisdom, strong polemics, and confusing paradoxes 路德 : 滿有智慧, 強有力的辯論, 令人困惑的悖論 Accordingly, the Lutheran tradition, first had controversy and then resolution in the form of confessions 因此, 信義宗的傳統先有爭議, 然後形成信條 The Reformed were the reverse: first unified confessions and then controversy 改革宗則相反 : 先產生統一的信條, 後來才產生爭議 Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 2
One of the most significant controversies centers around Arminius 其中一個最重要的爭議是亞米紐斯 B. Life Overview 生平概述 1560-1609 (died a century after Calvin s birth) 出生於加爾文去世後一個世紀 Calvinist influences 加爾文主義的影響» educated at the University of Leiden 在萊頓大學受教育» further educated in Geneva with Beza, Calvin s successor 進一步在日內瓦加爾文繼任者伯撒門下受教 new influences 新的影響» educated under Giacomo Zabarella in Padua, the center of the Italian Aristotelianism of the Renaissance 在帕多瓦, 意大利文藝復興時期亞里士多德主義者傑克波 扎巴瑞拉門下受教» leaned about scholasticism and Aristotelianism 學會經院哲學主義和亞里士多德主義 he became a theology professor in the Dutch Reformed university of Leiden in 1602 於 1602 年開始在荷蘭改革宗萊頓大學教授神學 challenged the Reformed tradition with respect to the doctrine of predestination and its corollary convictions 對改革傳統的預定論及其推論的信念作出挑戰 III. The Remonstrance 抗辯文 Introduction 簡介 a reform movement in the Dutch Reformed Context which challenged the Reformed doctrine of predestination 荷蘭改革宗背景的改革運動, 對改革宗的預定教義作出質疑 especially inspired by Arminius 受亞米紐斯的啟發 Simon Episcopius, Arminius s successor at Leiden, was the primary author of The Five Articles of Remonstrance (1610) 西門依皮斯科皮烏是亞米紐斯在萊頓的繼任者, 是五大要點抗辯文 (1610) 的主要作者 A. Predestination 預定論 God s choice is contingent on human believe 神的選擇取決於人的信心 Luis Molina 摩利那» necessary knowledge (what must be) Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 3
必要的知識 ( 必須如何 )» free knowledge (God s own choices) 自由的知識 ( 神的選擇 )» middle knowledge (what could be) 中間的知識 ( 可能是什麼 ) B. The Universality of Christ s Death 基督的死的普世有效性 God intended to pay for everyone s sins through the dead of Christ 神藉著基督的死付清每個人的罪債 2 1 John 2:2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 2 他為我們的罪作了挽回祭, 不是單為我們的罪, 也是為普天下人的罪 約一 2:2 C. Grace 恩典 God s grace must come before salvation is possible, but this grace is accepted or rejected entirely by human freedom 神的恩典必須先於得救的可能, 人有完全的自由選擇接受或拒絕神的恩典 I.e., semi-pelagianism 半伯拉糾主義 D. Prevenient Grace 先存的恩典 salvation is grounded in God s choice to reach out to humanity 救恩的根基, 是神選擇向人伸出援手 salvation is humanity s cooperation with this grace 救恩是人與神的恩典合作 God s grace is available to all 神的恩典是給所有人的 E. Perseverance 必蒙保守, 忍耐到底 they were not sure whether or not all saints persevere to the end 不能肯定是否所有聖徒都能堅持到底 after the mainstream Reformed reject the Remonstrant, most of them reject the idea that all saints persevere 改革宗主流拒絕接受抗辯文, 他們大多拒絕相信所有的聖徒都必蒙保守, 忍耐到底 IV. The Synod of Dort 多特會議 Introduction 簡介 1618-1619 a response to The Five Articles of Remonstrance 對五大要點的抗辯文的回應 (1610) produced the famed Five Points of Calvinism, originally known as the Five Canons of Dort 產生了著名的 五點加爾文, 最初被稱為 五點多特法規 Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 4
A. Predestination 預定 (#1) infralapsarianism 墮落後預定論» God does not will the fall for the sake of salvation but wills salvation because of the fall 神沒有預定人墮落, 但因為人墮落而定意要賜下救恩» in contrast to supralapsarianism 對照 : 墮落前預定論 God calls all, but only elects some 神呼召所有人, 但只揀選了一些人 the elect are equally undeserving of salvation 選民同樣不配得救 B. Christ s Satisfaction 基督滿足說 (#2) Christ only died for the elect 基督只為蒙揀選者而死 John 10:11 約 10:11 Acts 20:28 徒 20:28 C. Humanity s Corruptions and Conversion 人類的腐敗和歸信 (#3-4) strongly Augustinian 強烈的奧古斯丁色彩 the totally inability of humanity to come to God on their own 人完全無法自己來到神面前 John 6:44 約 6:44 D. The Perseverance of the Saints 聖徒必蒙保守, 忍耐到底 (#5) Once saved, always saved 一次得救永遠得救 continuous chain 繼續不斷的保守 :» John 6:44 約 6:44» Romans 8:29-30 羅 8:29~30 E. The Contemporary Five Points of Calvinism 加爾文主義五項要點 Total depravity 全然敗壞 Unconditional election 無條件的揀選 Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 5
Limited Atonement 有限的贖罪 Irresistible grace 不能抗拒的恩典 Perseverance of the Saints 聖徒必蒙保守, 忍耐到底 Brian D. Asbill, Lesson 09: Protestant Orthodoxy 2013 pg. 6