Systematic Theology 系統神學

ST_103 系統神學 – 2015 –

Bread of Life Theological Seminary 靈糧神學院北美分院

Any questions about the first three classes?有任何與頭三堂相關的問題嗎?

Grudem’s presentation 古德恩焦點集中於聖靈的事⼯工 • Primarily focused on the work of the Spirit – Empowers, purifies, reveals, unifies加添能⼒力, 潔淨, 啟⽰示, 使⼈人合⼀一

• Missing 未有著墨之處: (1) the person of the Spirit 聖靈的位格; (2) Jesus and the Spirit 耶穌和聖靈; (3) a clear connection to the new covenant/creation 新約/創造明確的關連; (4) Historical development 歷史中的發展

The Person of the Spirit 聖靈的位格 • The Holy Spirit is the “third” person of the

Trinity 聖靈是三位⼀一體上帝的 “第三” 位

• The Holy Spirit is fully divine 聖靈是完全的神 – One essence and equal with the Father and Son 與⽗父和⼦子同質同等

• The Holy Spirit is a distinct person of the one God 聖靈是獨⼀一真神⼀一個獨特的位格 – The Spirit is distinct from the Father and Son聖靈與⽗父和⼦子不同

– There is no gender language used of the Spirit, but that does not mean that the Spirit is an impersonal “it” 聖經沒有指明聖靈的性別，但是這並不意味著聖靈是⼀一個⾮非位格的 “它”

– The Holy Spirit is personal, active, and mysterious in manifesting God’s works, salvation, and renewal聖靈有位格, 積極並神秘的顯明上帝救贖和更新的作為

• The Spirit is closely connected to Jesus and the Father. For example 聖靈與耶穌和⽗父緊密相連: – “You, however, are not in the flesh but in the Spirit, if in

fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although the body Is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.” (Rom 8:9–11)羅 8:9 如果神的靈住在你們⼼心裡，你們就不屬⾁肉體，乃屬聖靈了。⼈人若沒有基督的靈，就不是屬基督的。羅 8:10 基督若在你們⼼心裡，⾝身體就因罪⽽而死，⼼心靈卻因義⽽而活。羅 8:11 然⽽而，叫耶穌從死裡復活者的靈若住在你們⼼心裡，那叫基督耶穌從死裡復活的，也必藉著住在你們⼼心裡的聖靈，使你們必死的⾝身體⼜又活過來。

The Holy Spirit and Jesus 聖靈和耶穌 • “the Church has never sufficiently confessed

the influence the Holy Spirit exerted upon the work of Christ.” – Abraham Kuyper (Dutch theologian; 1837–1920) “教會從來沒有充分的教導聖靈對基督的⼯工作的影響” - 亞伯拉罕·凱伯（荷蘭神學家;1837年⾄至1920年）

• In order to do this, we will look at three “stages” 我們將著眼於三個“階段”

• Stage 1 第1階段 – Conception and Birth 懷孕和出⽣生 •路加福⾳音 Luke 1:31, 35 • 路 1:31 你要懷孕⽣生⼦子，可以給他起名叫耶穌。 • 路 1:35 天使回答說：「聖靈要臨到你⾝身上，⾄至⾼高者的能⼒力要蔭庇你，因此所要⽣生的聖者必稱為神的兒⼦子（或作：所要⽣生的，必稱為聖，稱為神的兒⼦子）。

• This is the Spirit’s work of a new creation (sinless man) and new exodus (the promised redemption) 這是聖靈的⼯工作, 是新的創造（無罪的⼈人）和新的出埃及（所應許的救贖）

– Growth 成⻑⾧長 • Luke 2:52 – Jesus “grew in wisdom and stature, and in

favor with God and men.”路 2:52 耶穌的智慧和⾝身量，並神和⼈人喜愛他的⼼心，都⼀一⿑齊增⻑⾧長。 • Fulfills Isaiah 11:1–3a – “A shoot will come up form the

stump of Jesse; from his roots a Branch will bear fruit. The Spirit of the LORD will rest upon him – the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD – and he will delight in the fear of the LORD.” 應驗賽 11:1–3a 賽 11:1 從耶⻄西的本必發⼀一條；從他根⽣生的枝⼦子必結果實。賽 11:2 耶和華的靈必住在他⾝身上，就是使他有智慧和聰明的靈，謀略和能⼒力的靈，知識和敬畏耶和華的靈。賽 11:3 他必以敬畏耶和華為樂；

• Stage 2 第2階段 – Baptism 受洗

• Luke 3:21; Acts 10:38 路 3:21 眾百姓都受了洗，耶穌也受了洗。正禱告的時候，天就開了，路 3:22 聖靈降臨在他⾝身上，形狀彷彿鴿⼦子；⼜又有聲⾳音從天上來，說：你是我的愛⼦子，我喜悅你。 • When all the people were being

baptized, Jesus was baptized too. And as he was praying, heaven was opened and the Holy Spirit descended on him in bodily form like a dove. And a voice came from heaven: "You are my Son, whom I love; with you I am well pleased." • 徒 10:38 神怎樣以聖靈和能⼒力膏拿撒勒⼈人耶穌，這都是你們知道的。他周流四⽅方，⾏行善事，醫好凡被魔⻤⿁鬼壓制的⼈人，因為神與他同在。 • how God anointed Jesus of Nazareth

with the Holy Spirit and power, and how he went around doing good and healing all who were under the power of the devil, because God was with him.

– Temptations 試探 • Jesus was lead by the Spirit to be tempted in the

wilderness (Matt 4:1) and returned in the power of the Spirit (Luke 4:14) 太 4:1 當時，耶穌被聖靈引到曠野，受魔⻤⿁鬼的試探路 4:14 耶穌滿有聖靈的能⼒力，回到加利利；他的名聲就傳遍了四⽅方。

– Ministry 事⼯工 • For example, Jesus performed miracles in the power of

the Spirit (Matt 12:28)太 12:28 我若靠著神的靈趕⻤⿁鬼，這就是神的國臨到你們了

• Stage 3 第3階段 – Death 死亡

• Hebrews 9:14 – “Christ, who through the eternal Spirit offered himself unblemished to God…” 來 9:14 何況基督藉著永遠的靈，將⾃自⼰己無瑕無疵獻給神

– Resurrection 復活 • Jesus was “made alive by the Spirit” (1 Pet 3:18)彼前 3:18 按著靈性說，他復活了。

– Ascension 升天 • Jesus’ ascension marks the inauguration of the Spirit’s work of

new creation (John 16:7; Acts 1:7–9)約 16:7 我若不去，保惠師就不到你們這裡來；我若去，就差他來。

• 徒 1:7 耶穌對他們說：⽗父憑著⾃自⼰己的權柄所定的時候、⽇日期，不是你們可以知道的。

• 徒 1:8 但聖靈降臨在你們⾝身上，你們就必得著能⼒力，並要在耶路撒冷、猶太全地，和撒瑪利亞，直到地極，作我的⾒見證。

• 徒 1:9 說了這話，他們正看的時候，他就被取上升，有⼀一朵雲彩把他接去，便看不⾒見他了。

The Holy Spirit and New Creation 聖靈和新的創造 • Part of the Spirit’s work from the conception of

Jesus to his ascension is that of new creation從耶穌受孕⾄至升天, 聖靈⼯工作的⼀一部分是新的創造

• Scripture says that the Holy Spirit is a “down payment,” “first fruits,” and “seal” 聖經說聖靈是“質” (憑據, 頭期付款, 押⾦金, 定⾦金) 和 “印記” – The Spirit is both evidence and guarantee of the future聖靈是未來的證據和保證

– The future had already been set into motion未來已經開始啟動

• Pentecost 五旬節 – “each one of them was hearing them speak in his own language” (Acts 2:6) 徒 2:6 這聲⾳音⼀一響，眾⼈人都來聚集，各⼈人聽⾒見⾨門徒⽤用眾⼈人的鄉談說話，就甚納悶； • The reversal of Babel (Gen 11) 扭轉巴別塔 (創 11) • Fulfillment of Joel 2:28–32 應驗經⽂文珥 2:28 以後，我要將我的靈澆灌凡有⾎血氣的。你們的兒⼥女要說預⾔言；你們的⽼老年⼈人要做異夢，少年⼈人要⾒見異象。29 在那些⽇日⼦子，我要 將我的靈澆灌我的僕⼈人和使⼥女。30 在天上地下，我要顯出奇事，有⾎血，有⽕火，有煙柱。31 ⽇日頭要變為 ⿊黑暗，⽉月亮要變為⾎血，這都在耶和華⼤大⽽而可畏的⽇日⼦子未到以前。32 到那時候，凡求告耶和華名的就必得救；因為照耶和華所說的，在錫安⼭山，耶路撒冷必有逃脫的⼈人，在剩下的⼈人中必有耶和華所召的。 • 徒 2:17 神說：在末後的⽇日⼦子

Historical developments 歷史發展 • Early church 早期教會 – Montanism 孟他努派 • Originated with Montanus and his two prophetesses:

Maximilla and Priscilla 源於孟他努和他的兩位⼥女先知⿆麥⻄西和普⾥里⻄西拉 • They claimed to be the mouthpieces of the Holy Spirit 他們⾃自稱是聖靈的喉⾆舌 • Their views were rejected by the churches教會拒絕接受他們的觀點

– Modalistic Monarchianism 形態神格唯⼀一論 • The three different names – Father, Son, and Holy Spirit – are not

truly distinct persons. Rather, God is truly one person who exists at different times in his different “modes” 聖⽗父, 聖⼦子, 聖靈不是真正不同的位格, 獨⼀一真神只有獨⼀一位格, 在不同的時間彰顯祂⾃自⼰己的不同的 “形態”

• “There is the Paraclete or Comforter, for whom the Lord promises to pray to the Father and to send from heaven after he had ascended to the Father. He is called “another Comforter” indeed (John 14:16), just as Christ himself received of the Father’s. Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent persons, who are yet distinct from one another. These three are one essence, not one person.” (Tertullian, 160–220 AD). “主應許說祂要向⽗父祈求, 祂升天去到⽗父那裡, 然後要差派保惠師/訓慰師, 或稱為 “另外⼀一位保惠師”（約翰福⾳音14:16），正如基督⾃自⼰己從⽗父⽽而得到幫助⼀一般。因此，與⽗父連結要靠⼦子, 與⼦子連結要靠保惠師, 這三位格緊密連結, ⼜又彼此不同. 這三位有相同的本質, ⽽而不相同的位格” (特⼟土良, 公元160-220)

– Alexandria 亞歷⼭山太會議 • In 362, the Council of Alexandria agreed “to

anathematize those who say that the Holy Spirit is a creature and separate from the essence of Christ . . . For we believe that there is one Godhead, and that it has one nature, and not that there is one nature of the Father, from which that of the Son and the Holy Spirit are distinct.”362年亞歷⼭山太會議決定 “凡是說聖靈是被造, 與基督並⾮非同質者都是當受詛咒的 … 因為我們相信神的本體為⼀一, 有獨⼀一的神性, ⽽而不是說⽗父有⼀一個神性, ⼦子和聖靈有不同的神性.”

– Pneumatomachians 敵聖靈派 (“Spirit fighters”) 對抗聖靈 • Denied the deity of the Holy Spirit 否認聖靈的神性

– Council of Constantinople (381 AD) 君⼠士坦丁會議 • It reaffirmed the Nicene Creed (325) and the section on

the Holy Spirit now read 重申尼⻄西亞信經（325）及聖靈的部分: • “I believe in the Holy Spirit, the Lord and giver of Life,

who proceeds from the Father; who with the Father and the Son together is worshiped and glorified; who also spoke through the prophets.” 我信聖靈, 為主, 並賜⽣生命的根源, 從⽗父出來的, 與⽗父⼦子同受敬拜, 同受尊榮, 曾藉著先知傳⾔言。 • Question for the class: do you notice anything odd or

distinct about the creedal statement? 課堂討論問題：你注意到這信經有什麼奇特或不同的聲明嗎？

• It was changed at the Third Council of Toledo (589) to read, “who proceeds from the Father and the Son.” 第三屆托利多會議 (589) 確定 “聖靈由⽗父和⼦子⽽而出.” – This was called the filioque clause (meaning “and the Son.”)

“和⼦子” 說

• This was accepted by the Western churches (later to be Roman Catholic and Protestants), but rejected by the Eastern churches⻄西⽅方教會（後來成為羅⾺馬天主教和新教）接受，但東⽅方教會拒絕此說 • The East argued that the Father alone is the source of

the Son and Spirit 東⽅方教會堅稱唯獨⽗父是⼦子和聖靈的來源 • The West argued that if this was true, then it is hard to

distinguish between two persons who both proceed from the Father alone (they also argued from John 16:7)⻄西⽅方教會認為如果東⽅方教會之說屬實, 就很難將唯獨從⽗父⽽而出的兩個位格作出區別（他們以約翰福⾳音16:7為根據）

Medieval church 中世紀教會 – Battle over the filioque continued. From whom did the Holy

Spirit proceed? 有關 “和⼦子” 說的爭論繼續不斷. 聖靈從何⽽而出？

– At the heart of the matter was not trinitarian theology, but authority 問題的核⼼心不是三位⼀一體的神學, 乃是權柄

– The Eastern church was unwilling to acknowledge the authority of the Pope and his decision to add to the Nicene Creed 東⽅方教會不願承認教皇有權決定增添尼⻄西亞信經

– Eventually, there was a split between East and West in 1054最終導致東⽅方和⻄西⽅方之間在1054年的分裂

Reformation church 改⾰革教會 – The Roman Catholic church had also argued that

the Holy Spirit’s primary work was in the seven sacraments and that the Spirit infallibly guided the Pope so that the church could not err羅⾺馬天主教會認為聖靈的主要⼯工作是七聖禮，⽽而且絕對無誤的聖靈引導教皇, 使教會不能犯錯

– Various reformers argued that the Spirit’s work was primarily through the Word of God, guiding all believers as a community to understand it and live it out (“Word and Spirit”)許多宗教改⾰革者認為聖靈的主要⼯工作都是通過神的話語來進⾏行，引導所有的信徒所形成的群體明⽩白並活出神的話語（“道和靈”）

Modern church 現代教會 • Pentecostalism 五旬節運動 – Originates in 1900 with Charles Parham. He was convinced that

every instance of baptism in the Spirit was accompanied by tongues 五旬節運動則始於1900年的查理·巴翰. 他深信聖靈的洗禮⼀一定會使⼈人說⽅方⾔言

– It was also fueled by the Azusa Street Revival in Los Angeles in 1906 美國洛杉磯”艾蘇撒街復興運動” (Azusa Street Revival) 助⻑⾧長其發展

• Charismatic movement 靈恩運動 – This was the result of Pentecostalism’s influence on

other churches: Lutheran, Baptist, Methodist, Anglican, and even Roman Catholic五旬節運動對其他教會的影響⼒力: 信義會，浸信會，衛理公會，聖公會，甚⾄至羅⾺馬天主教

– Often connected to this movement is the belief in nine spiritual gifts: word of wisdom, word of knowledge, faith, healing, miracles, prophecy, distinguishing of spirits, tongues, and interpretation of tongues靈恩運動通常涉及聖靈的九種恩賜：智慧的話語，知識的話語，信⼼心，醫治，奇蹟，預⾔言，辨別諸靈，⽅方⾔言，解釋⽅方⾔言

– J. Rodman Williams has written an important systematic formulation of “charismatic” doctrineJ.羅德曼·威廉斯的系統神學成為 “靈恩” 運動的重要教義 • Renewal Theology: Systematic Theology from a

Charismatic Perspective 復興神學: 從靈恩的⾓角度看系統神學

• “Third Wave” Evangelicalism 福⾳音派 “第三波” – 1st wave – Pentecostalism; 2nd wave – charismatic movement

(coined by C. Peter Wagner) 第⼀一波 - 五旬節運動; 第⼆二波 - 靈恩運動 (⾱韋拿的⽤用語)

– Wayne Grudem is associated with this movement 古德恩與此有關

– It keeps many of the beliefs of Pentecostalism 保持許多五旬節運動的信仰

– It modifies the charismatic belief that baptism with the Spirit occurs separately from conversion. Instead, it teaches that it occurs at conversion修改靈恩運動有關聖靈的洗與歸信在不同時間發⽣生的信念, 指出聖靈的洗發⽣生於歸信之時.

– It also questions the necessity of speaking in tongues as evidence of the Holy Spirit 質疑必須說⽅方⾔言才能證明聖靈同在的說法

Question for the class: do you agree or disagree with this statement? 課堂討論問題：你是否同意下列說法？

• “Paul’s perspective of life in the Spirit, as a dynamically experienced reality creating an end-time people who live for God’s glory, has not generally fared well in the overall life of the church.” – Gordon D. Fee“保羅認為在聖靈裡的⼈人⽣生深受末世觀的影響, 以神的榮耀為⼈人⽣生⺫⽬目標, 但⼀一般⽽而⾔言, 教會整體並沒有掌握此⼀一精髓.” - ⼽戈登‧費依

Further Reading

• Thoughts? Questions? 有意⾒見嗎? 有問題嗎?

Quiz and Next Class 測驗及下週預告• Quiz #4 will be sent out tonight 今晚送出測驗#4考卷 – Due on Sunday, April 12th, by 5pm (Pacific Standard

Time) 截⽌止⽇日期4⽉月12⽇日 (週⽇日) 太平洋標準時5pm.

• Next class 下次上課 – Read chapters 31–32 on Common Grace, Election,

and Reprobation 請讀 31-32 章恩典, 揀選, 棄絕 – Scripture reflection #5 due before class on April

14th 經⽂文反思 #5 於 4/12 上課前交