我们对家庭教会立场的重申(九十五条)
出于顺服基督、持定元首并为神的全家尽忠的愿望,本教会诸位牧师、长老,基于对圣经真理的认信,并尽力寻求圣灵的引导,定意发布关于“中国家庭教会立场”的下列九十五条论点。欢迎任何公开承认主基督为人类及个人唯一救主的信徒,提出书面的辩论意见;本教会亦愿意独自或联合其他认可此论纲的其他基督教会,以下列论纲为据,与中国各级政府及其职能部门在任何合宜的地点、时间,并以任何合宜的方式,开展和平对话。
大纲:
1-17条,上帝的主权和圣经的权威
18-31条,上帝的律法和基督的救赎
32-39条,反对“基督教中国化”
40-44条,教会是基督的身体和国度
45-72条,两个国度的关系与政教分立
73-95条,反对“三自运动”与持守福音使命
01. 当圣经说,“只有一位上帝,就是父,万物都本于他,我们也归于他”(林前8:6)。这意味着,上帝是中国人唯一之上帝,中国的疆域、历史、文化和一切事物,皆由宇宙中独一的上帝所创造、赐予、掌管和监督。
02. 圣经又说,“因为只有一位上帝,在上帝与人中间,只有一位中保,乃是降世为人的基督耶稣”(提前2:5)。即是说,上帝在万世以先的独生子、来到世上成为罪人样式的耶稣基督,是中国人唯一之救主和生命的主宰。
03. 当圣经说,“上帝就照着自己的形像造人,乃是照着他的形像造男造女”(创1:27)。这意味着,每一个中国人都是上帝照自己的形像创造的。并且中国的各民族和地上的万族一样,都是始祖亚当的后代。
04. 在我们的灵魂深处,都具有上帝的形像,即每个中国人和其他各民族的人一样,都同等地具有人的位格、尊严和公义、仁爱的神圣价值。
05. 因此在本质上,每个人都由上帝亲自统治,人不能奴役人,欺凌人;并且,若非上帝的授权和允许,人不被他人统治。
06. 当圣经说,“在上有权柄的,人人当顺服他,因为没有权柄不是出于上帝的。凡掌权的都是上帝所命的”(罗13:1)。这意味着,中国社会的一切权力,无论是家庭的、社会团体的,还是政府的,最终都来自上帝。一切官员,包括最低级的官员,在本质上都是上帝的“命官”。
07. 因此,任何人之所以尊重和服从法律,任何下级官员、社团成员及家庭成员之所以尊重和服从来自更高权威的命令,唯一正当的理由,因为这是上帝所设立、命令和喜悦的。
08. 因此,在终极的意义和个人的良心上,每个人、特别是那些拥有各样权柄的人,都必须对自己的行为,直接向“永生的上帝”(来10:31)负责,并最终将接受他公义的判决。
09. 唯独上帝和上帝的话语,是个人良心的主宰。任何人间的、世俗的法律、命令和意见,都不能免除一个人的良心在“至高的上帝”(创14:19)面前的道德责任。
10. 为此,每个人都享有良心的自由和责任,对来自国家、家庭和其他社会组织的一切权力、主义和命令,基于上帝和上帝的话语,作出个人的审查和良心的判断。
11. 只有当一个人的良心,顺从上帝和上帝的话语,“从心里遵行上帝的旨意”(弗6:6)时,这个人对他人的顺服和对法律的尊重,便被视为对上帝的顺服和尊重,而不是对人间权势的臣服。因为他们“甘心侍奉,好像服侍主,不像服侍人”(弗6:7)。
12. 当圣经如此说,“圣经都是上帝所默示的,于教训、督责、使人归正、教导人学义都是有益的”(提后3:16)。这意味着,唯独圣经是上帝无误的话语,是教导每一个中国人认识上帝的旨意和命令的唯一准则。
13. 这意味着,离开了圣经,我们将最终无法判断一件事的是非善恶,无法对圣经以外的一切次要的和世俗的权柄和标准,作出良心的裁决。我们也无法确定自己对他人和世俗权柄的顺服,到底是顺服上帝的、蒙他喜悦的结果,还是放弃人格和尊严的、对人的奴役的屈从。
14. 一旦当我们离开圣经、而遵循圣经以外的标准和权威而行事时,就如同上帝的仆人马丁·路德所说,我们的良心,既不道德,也不安全。
15. 任何相信上帝或不相信上帝的中国人,在他们内心,都有一个最高的道德标准或价值观,即使这个价值观是模糊、错误和善变的。人们总是用这个最高的准则,去衡量一件事的是非对错,指导或评价自己和他人的行为。
16. 任何一个中国人、或任何中国的世俗权柄和势力,若将圣经以外的任何标准、主义和命令,强加于他人,或禁止人们以圣经为最高准则对这些标准、主义和命令进行良心的评断和审查,而要求人们毫无保留地相信,和盲目地服从,都是在毁灭人类的良心和理性,并攻击上帝对人类良心的统治。
17. 任何人若自愿地相信和服从某种违背圣经的标准、主义和命令,乃是背叛了良心的真自由,活在被奴役的和敌对上帝的生命状态中。他们或者对此浑然不觉,或者对此有所察觉,但都习惯了以各种方式压制自己灵魂的痛苦。
18. 为救我们免于这种痛苦,上帝曾在古时亲自介入并藉着以色列人的历史,拯救他们脱离埃及人的奴役,并藉着他所拣选的领袖摩西与他的百姓立约,颁下被称为“十诫”的律法,使以色列人藉以认识上帝公义圣洁的旨意,并认识使自己良心不安的一切罪。
19.十诫的第一诫说,“除了我之外,你不可有别的上帝”(出20:3)。如同新妇只有一个丈夫,灵魂也只有一个君王,教会也只有一个元首。
20. 这意味着,无论任何人,想要成为我们生命中的君王,想要以自己的意志代替上帝的意志,或要求我们无条件地服从、敬拜和歌颂——无论是我们的妻子、父母、儿女,还是一国之政府、政党;无论是流着眼泪,还是带着刀剑;这样的意志和要求在本质上都是宗教性的,即要求成为一个家庭、一间公司或一个国家的“神”,要求人们在良心中的效忠和顺从。
21. 这样的意志和要求在道德上是邪恶的,既反对上帝,也反对一切人。屈从这样的意志和要求,是同样邪恶的、拜偶像的行为。
22. 十诫的其他诫命,均以第一诫为根基和宗旨。如主耶稣所说,“你要尽心、尽性、尽意爱主你的上帝。这是诫命中的第一,且是最大的。其次也相仿,就是要爱人如己。这两条诫命是律法和先知一切道理的总纲”(太22:37-40)。
23. 又如另一处圣经所说,“命令的总归就是爱;这爱是从清洁的心和无亏的良心,无伪的信心生出来的”(提前1:5)。然而,包括中国人在内,没有一个人凭自己而能有“清洁的心和无亏的良心”,也不能自发地产生“无伪的信心”。没有一个人能完全遵行上帝爱的命令,即使透过任何方式的刻苦、敬虔的宗教生活也是不能。
24. 因为自从全人类的始祖亚当(和夏娃)背约(何6:7)以来,“世人都犯了罪,亏缺了上帝的荣耀”(罗3:23)。这意味着在过去的中国和现在的中国,都没有一个义人,没有一个人在本性上不是全然败坏、以至于不能自救的。
25. 中国人的盼望和万族的盼望一样,在于上帝不但藉着律法之约,“叫人知罪”(罗3:20),更亲自为他所拣选的百姓预备了救赎之约,特要藉着一位弥赛亚(基督)的受苦(赛53章),赦免一切信他之人的罪(约3:15)。并且,上帝要浇灌他的恩典,使凡被拣选之人在圣灵中重生(约3:3),得以相信这位弥赛亚和他的救赎之工。
26. 在2000余年前的犹大伯利恒,从童贞女马利亚而生的耶稣就是基督(弥赛亚)。圣经宣称,他“与父原为一”(约10:30),他与上帝同在,他就是上帝(约1:1)。
27. 圣经曾预言,万国都在等待这位救世主的来到,“好叫世界得知你的道路,万国得知你的救恩”(诗67:2)。又预言说,基督要作王治理万国(诗47:8),因“他是管理万国的”(诗22:28)。既说万国,明显包括了过去和现在的中国。
28. 旧约的先知也预言说,这位基督将以一种惊人的方式,即与世界的权势完全相反的方式,来拯救罪人脱离世界、肉体和死亡的权势。“他为我们的过犯受害,为我们的罪孽压伤。因他受的刑罚,我们得平安;因他受的鞭伤,我们得医治”(赛53:5)。
29. 这一系列关于弥赛亚的预言,已成就在耶稣基督身上。他既作为圣洁无罪的上帝,又作为罪人的代表和上帝选民的替代者,被世上的权势审判,在罗马帝国的十字架上受难,钉死,埋葬,降在阴间,第三天以上帝的大能从死亡中复活。
30. 这一基督教信仰的核心信息,被称为福音。福音不但意味着个人与上帝的关系,因基督的一次献祭而被重新恢复;也意味着一个上帝的国度的来临,地上的一切君王、国度和百姓,都被命令要听从这个福音,其中包括了中国。
31. 正如使徒保罗所说,“上帝在从前的世代,任凭万国各行其道”(徒14:16),又说,“世人蒙昧无知的时候,上帝并不监察,如今却吩咐各处的人都要悔改。因为他已经定了日子,要借着他所设立的人按公义审判天下,并且叫他从死里复活,给万人作可信的凭据”(徒17:30-31)。这里的万国、世人和万人,也都包括了中国。
32. 上帝曾藉着中国的文化和先祖的智慧,向我们彰显了他的存在。因为藉着所造之物,他的永能和神性是明明可知的(罗1:20)。如圣经说,因着上帝的慈爱,和我们的益处,“然而上帝为自己未尝不显出证据来,就如常施恩惠,从天降雨,赏赐丰年,叫你们饮食饱足,满心喜乐”(徒14:17)。上帝也曾藉着中国文化对于仁、义、道、德的追求,向我们彰显了刻在我们残存良心中的律法的功用(罗2:15)。
33. 然而,上帝不偏待人(罗2:14),他并没有在中国的历史、文化中,赐下基督以外的救赎之路。因为中国人和一切没有律法的外邦人一样,“他们虽然知道上帝,却不当作上帝荣耀他,也不感谢他。他们的思念变为虚妄,无知的心就昏暗了”(罗1:21)。
34. 不但如此,中国人长久以来,活在敬拜偶像、却不敬拜上帝的邪恶文化、膜拜帝王和崇尚权力的专制主义、以及“大道不存、而有德焉”的道德自义之中。这三种文化至今捆绑和塑造着中国的人心和制度。
35. 因此,我们和其他民族一样,受到圣经无情的指控:“他们既然故意不认识上帝,上帝就任凭他们存邪僻的心,行那些不合理的事;装满了各样不义、邪恶、贪婪、恶毒;满心是嫉妒、凶杀、争竞、诡诈、毒恨;又是谗毁的、背后说人的、怨恨神的、侮慢人的、狂傲的、自夸的、捏造恶事的、违背父母的、无知的、背约的、无亲情的、不怜悯人的。他们虽知道上帝判定行这样事的人是当死的,然而他们不但自己去行,还喜欢别人去行”(罗1:28-32)。
36. 因此,任何人若在基本教义、圣经神学和教会论上,主张或要求某种形式的“基督教中国化”,乃是敌对和否定耶稣基督的、反基督教的行为,必落在上帝公义的咒诅和审判之下。
37. 这种“基督教中国化”的主张或要求,包括声称在中国的传统文化和宗教中,存在着对圣经所启示的那位独一上帝的敬拜,或包含着与耶稣基督的救赎相似及相通的救恩之道;或主张在中国的传统文化和宗教中,包含着某种独特的、上帝在圣经之外的关于救赎的启示;或主张大公教会的基本教义,必须或需要与中国的文化传统或中国现实的社会、政治制度相适应;或以某种“宇宙的基督论”取消历史性的基督,而主张中国传统中包含着基督的救赎之道;或以“因爱称义”等与中国传统相契合的道德主义信条,淡化或否定基督在十字架上的代赎。
38. 教会必须反对“基督教中国化”,即反对以文化扭曲福音,以政治捆绑信仰,以不信上帝的中国传统,割裂认信上帝的大公教会传统。
39. 这不包括教会在践行真理的形式和传扬福音的行动上,对中国文化和传统的某些尊重,及个人和教会在利益上甘愿接受文化的限制。如使徒保罗所说,这一切都是为着福音的缘故,“向什么样的人,我就作什么样的人。无论如何,总要救些人”(林前9:22)。
40. 从十字架上复活的基督,亲自拣选了使徒,并与天父上帝一同赐下圣灵(约14:26),亲自设立了教会(太16:18)。基督以自己所流的宝血,与教会立了新约。这教会如今不限于肉身上的以色列人,而是由一切公开认信、受洗之人所组成,其中包括在中国的信徒。如圣经所说,“你配拿书卷,配揭开七印;因为你曾被杀,用自己的血从各族、各方、各民、各国中买了人来,叫他们归于上帝”(启5:9)。
41. 圣经宣称,复活的基督得回了上帝所造的整个宇宙和世界的统治权柄。“远超过一切执政的、掌权的、有能的、主治的,和一切有名的;不但是今世的,连来世的也都超过了。又将万有服在他的脚下,使他为教会作万有之首”(弗1:21-22)。主又说,“天上地下所有的权柄,都赐给我了”(太28:18)。
42. 既说将万有服在他的脚下,显然那服在基督脚下的,也包括中国;既说天上地下所有的权柄,显然那赐给了主耶稣的权柄,也包括中国政府与社会的权柄。
43. 这意味着,无论在中国有多少基督徒,也无论中国采用何种政治制度,无论中国政府及其他社会势力对福音的态度如何,中国社会如今已处在基督的主权之下。在属灵的实质上,是复活的基督,而非地上的君王、政党、文化及财富,治理和掌管着这个国家的历史与人心。
44. 并且,圣经称教会为“基督的身体,是那充满万有者所充满的”(弗1:23)。因此,基督的教会虽然分散在各国之中,却不属于任何国家。教会乃是一个眼睛看不见的国度,效忠于基督的主权之下。教会虽然被国家视为一个宗教组织,但教会与国家的关系,在本质上是两个国度的关系。
45. 在教会历史上,称这两个国度的关系,是“上帝之城”与“地上之城”的关系,或属灵国度与属世国度的关系,或一个“已然而未然”的永生的国度与一个“现存而终将消亡”的今生的国度的关系。
46. 主耶稣被钉十字架之前,曾向审判他的罗马总督宣告,“我的国不属这世界;我的国若属这世界,我的臣仆必要争战,使我不至于被交给犹太人。只是我的国不属这世界”(约18:36)。这表明基督的国度高于地上的国度,也表明基督的国度,在末日审判来到之前,暂时不以强制和武力行使对世界的管辖权,而以极大的慈爱和宽容,允许地上的政权保留他们手上的刀剑权柄。
47. 基督作为全地君王的主权,如今只藉着教会对福音真理的传扬,而在信徒重生的信心和依据良心而行的信仰实践中,真实而大能地得以彰显。当罗马总督再问耶稣说,“那么你是王吗”,主耶稣在回答中,再次论到这一属灵国度的权柄,“你说我是王。我为此而生,也为此来到世间,特为给真理作见证。凡属真理的人就听我的话”(约18:37)。
48. 为此,当中国的执政掌权者这样问教会,你们的基督是王吗?你们的信仰是要反对政府或干预政治吗?我们也如此给出三个回答:
49. 第一,我们回答说,上帝的国度已经来到中国,这是刀剑的力量不可阻挡的。因为这一国度,正是通过上帝的独生子、我们的救主耶稣基督在十字架上被刀剑所杀而来到的。杀戮和逼迫只能促使这一国度在中国的成长。因为十字架正是教会和福音的奥秘。既然教会是基督的身体,每一次对真教会的杀害,都必将带来死而复活的力量。
50. 第二,我们也回答说,教会在中国,从前并不属于中华民国,现在也不属于中华人民共和国,将来也不属于将来的任何政权。教会在本质上,顺服任何政府的刀剑权柄,不以武力反抗现存的政权,也不应寻求行政的特权或以强制力去影响社会。因为上帝将“佩剑”的权柄赐给了政府(罗13:4),而没有交给教会。“所以,抗拒掌权的,就是抗拒上帝的命”(罗13:2)。
51. 但这并不意味着,信徒个人,在面对来自政府或他人的暴力或其他非法侵害时,被剥夺了上帝和法律赋予他们的、与其他公民同等的公民权利,即以一切合法的途径表达抗议、反对,并行使身体的正当防卫。教会并不要求他的成员在任何情形下,放弃对任何非法侵害的抵抗和反对。
52. 尽管,出于信心而放弃一切肉身的抵抗和反对,乃是主所喜悦的,也正如主所行的。但这样的选择,唯独出于个人的信心和良心,才有敬虔的价值。
53. 第三,我们也如此回答,正如政府被上帝赋予了“佩剑”的权柄,管理人类的社会秩序;教会也被同一位上帝赋予了福音的使命,特为给真理作见证,呼召那些属真理的人听从主耶稣的教导,离弃偶像,单单敬拜独一的上帝。
54. 如前述,教会如果抗拒政府“佩剑”的权柄,僭取强制的力量,便是抗拒上帝。同样地,政府或任何社会组织、个人,若以行政权力抗拒教会传扬福音、敬拜上帝的属灵权柄,便是抗拒上帝。教会有责任予以私下或公开的责备、谴责,清楚讲明这些罪行的可怕后果,并以基督的慈爱呼召他们的悔改。
55. 圣经将基督赐予教会的这一属灵权柄,称为“天国的钥匙”。基督对他的教会说,“我要把天国的钥匙给你,凡你在地上所捆绑的,在天上也要捆绑;凡你在地上所释放的,在天上也要释放”(太16:19)。
56. 不但如此,基督更命令他的教会,往普天下传他的福音,“直到地极,作主的见证”(徒1:8)。耶稣复活之后,升天之前,进前来,“对他们说,天上地下所有的权柄都赐给我了。所以,你们要去,使万民作我的门徒,奉父、子、圣灵的名给他们施洗。凡我所吩咐你们的,都教训他们遵守,我就常与你们同在,直到世界的末了”(太28:18-20)。
57. 这表明,地上没有任何国家,有正当的权力阻止教会以合符圣经的方式传扬福音,或禁止教会差遣的传道者进入不同的疆域举行崇拜或从事宣教活动。除了基于对社会秩序和公共利益的管理,而对公众施加的普遍而平等的限制外,教会不应受到政府基于宗教原因的歧视、审查和限制。因为教会传扬福音、敬拜上帝的宗教自由,来自主基督亲自的授予。任何侵犯和剥夺这一自由的行为,都是敌基督的邪恶行为,难免地狱的烈火和上帝公义的愤怒。
58. 这表明,教会也没有任何权力,亦不能以遵守圣经之外的世俗法律、主义和命令为藉口,放弃或削减这一使命,或将这一关乎人类灵魂和永恒结局的尊贵、荣耀的使命置于政府、机构和个人的审查和控制之下。
59. 这一福音使命的不可缩减的含义,包括了在世上任何民族、地区、社群、性别、阶级和文化之中,传扬基督的福音,建立基督的教会和对独一上帝的敬拜。教会不能接受任何人、任何势力对福音使命和教会传道的范围、人群、年龄、行政区划等,进行禁止或歧视性的限制。
60. 这并不包括,教会在特定的社会和文化中,必须接受的交通、安全和其他制度或技术条件对宣教的事实上的限制。当历史条件不能支持教会从事更大范围、更多方式和更好果效的传道事工时,教会当以极大的忍耐和同等程度的迫切,祈祷、等候和致力于历史环境的改善。
61. 但在任何情形下,教会若主动地、公开地削减这一使命,配合当地政府或社会文化对福音传讲和公共崇拜这一人类神圣事工的剥夺、限制和歧视,或因着世俗权柄的压力而对福音事工进行自我审查,教会便是公然卖主,背叛了基督赋予教会的使命,亵渎了“上帝奥秘事的管家”(林前4:1)的尊贵位分。
62. 在两千年的教会历史和世界历史上,这两个国度的关系,即教会拥有的“天国的钥匙”权柄与政府拥有的“刀剑”权柄的关系,被普遍称为“政教分立”的原则,或二元主义的政教观。
63. 圣经中记载,主耶稣回答犹太人是否该向罗马政府纳税的问题,主说,“凯撒的物当归给凯撒;上帝的物当归给上帝”(太22:21)。这意味着,第一,在这个堕落的世界上,仍有一些事物,被基督特别地称为“上帝之物”。同样,在今天的中国,也存在着“上帝之物”。这正是人类的盼望,也正是中国的盼望。
64. 第二,基督宣称,“上帝之物”不同于“凯撒之物”。并且,上帝之物高于凯撒之物。因为上帝之物不在凯撒的权柄和统治范围以内。这一问答发生在基督被钉十字架上之前,基督尚未从死而复活、得着荣耀和权柄,但他仍然要求将“上帝之物”直接归给上帝,而不是归给凯撒。
65. 第三,当基督指着一枚银钱如此说时,他亦宣称“上帝之物”与“凯撒之物”,乃是重叠的或并存的。即在一枚银钱之上,同时存在着上帝之物和凯撒之物。凯撒之物是外在的,上帝之物是内在的。凯撒之物关乎金钱和利益,而上帝之物关乎灵魂和敬拜。
66. 在此,基督区分了地上的两种权柄——尽管这两种权柄最终都来自他的主权。一种“佩剑的权柄”是上帝赐给政府的,目的是为了上帝自己的荣耀和公众的利益,叫他们可以管理一切涉及金钱和利益的事,并有责任保护和鼓励行善的,处罚作恶的。即使政府滥用了这一权柄,使教会和信徒的外在利益遭受重大损失,但如果只是利益和肉身的损害,教会虽可据理力争,依法申诉,但这仍不能免除教会及其成员顺服政府的责任。因为没有涉及到“上帝之物”。
67. 但另一种“执掌天国钥匙”之权柄,是上帝单单赐给教会的,即一切关乎人的敬拜、信仰和良心的事务。这就是基督所说的“上帝之物”。教会是保存这一上帝之物的群体,被称为“基督的执事”(林前4:1)。这一上帝之物是整个人类社会、包括中国社会及每一个体的希望所在。
68. 任何政府和社会组织,都无权管理和判断人的良心、信仰和宗教,世俗的权柄仅以处置和维护个人的身体、财产和公共利益及秩序为不可逾越的界限。在任何意义上,基督信仰都不是一国之政府的宗教事务。任何政府机构及其工作人员,均无权干预、审查或指导教会的教义、教职和一切福音事工,更不能僭取和约束教会的讲道和圣礼。
69. 尽管外在之物与上帝之物,有时因为重叠而不容易分辨。但基于在基督里的良心自由,教会可以接受一切外在利益有可能的损害。在必要的时候,为着福音的缘故,也当鼓励信徒有信心和勇气接受生命的丧失。因为外在的丧失和降卑,正是十字架的真义。如基督所说,“得着生命的,将要失丧生命;为我失丧生命的,将要得着生命”(太10:39)。
70. 福音的奥秘,在于基督的死而复活,颠倒了这个堕落世界的原则,即这个世界以外在的、物质的与武力的力量,为最高的力量。人的罪性与败坏,使我们沉迷于这种种情欲与肉体的力量,无力自拔。唯独基督的代赎,败坏了这一掌死权的力量,使信他的人罪得赦免,重获生命与自由。
71. 因此,福音的神学,就是十字架的神学。福音的国度,就是十字架的国度。在任何时代、任何政权下,十字架不但始终是教会传讲的信息,十字架也必然是教会传讲这一信息的方式。
72. 无论在任何情势下,教会总当靠主恩典,至死忠心,绝不能将“天国的钥匙”权拱手相让,献与短暂的政治或经济权势,或与政治权势互相勾结,混淆上帝之物与凯撒之物。否则,教会不但得罪和背叛了主,也出卖了人类的灵魂和中国社会仅存的希望。
73. 在涉及“天国的钥匙”权时,众使徒都教导我们说,“顺从上帝,不顺从人,是应当的”(徒5:9)。为此,我们反对教会和圣职人员在中国的下列行为,不能不视其为可耻的背教行为:
74. 如:接受政府和无神论政党对圣职人员的任何形式的政治审查、资格审查、审批、考核、培训、登记和金钱资助;圣职人员同时在政府、政党或政治机构中担任职务,或按立那些同时在政府、政党或政治机构中担任职务的人士为圣职人员;组织、参加、传讲政府、政党或政治机构的政治学习、讲话,在圣而公之教会中推动、贯彻各类政治运动;在福音事工、公共崇拜和圣礼施行上,接受政府、政党和政治机构对年龄、区域、方式、数量、内容的审查和限制;在最首要的圣道传讲上,接受政府、政党和政治机构的要求或压力,对福音信息进行删减、淡化和自我审查;任何否定《圣经》权威性或公开接纳异端教派的行为;配合、参与对持守福音信仰的真教会及其成员的迫害;配合、参与对来华宣教士和普世宣教运动的诬蔑、控告和迫害;在教会中公开举行敬拜偶像的聚会或仪式,如升国旗,颂唱革命及世俗歌曲、诵读政治领袖的讲话等。
75. 那些曾经和正在出卖教会的天国钥匙权,混淆凯撒之物与上帝之物,参与对真教会的迫害,并妥协福音信仰的地方堂会及圣职人员,当求主怜悯,赐下胜过世界的信心,并向主悔改、归正;或许主有莫测的恩典,收回他的怒气,仍旧恩待他的百姓,使他们被遮盖在基督的宝血中,能至死忠心,得着生命的冠冕(启2:10),也未可知。
76. 我们认为,在中国持续半个多世纪的“三自爱国运动”,是一部分教会积极或消极地与无神论政府配合的、一场敌基督的运动。因为它意图割裂大公信仰和大公教会,否认一个高于地上万国的基督国度,而企图建立一个依附于政权的“民族主义教会”。这是撒旦的阴谋,为要在中国拆毁主基督的教会,使真信仰沦为假宗教。
77. 但主的意思却是好的(创50:20),藉着持续半个多世纪的政治逼迫和教会的大分裂,反而兴起、成全和保守了中国家庭教会,在以下三方面持守福音信仰和十字架的道路:
78. 第一,笃信《圣经》无误,是教会和信徒的全部生活及判断一切事物的最高准则;第二,坚持“基督是教会唯一之元首”,不在福音真理及一切圣工上接受无神论政府的领导和干预;第三,坚持“政教分立”,即教会的天国钥匙权与政府的佩剑权柄的二元并立,在政府的权柄范围内顺服掌权者,在属灵权柄的范围内持守良心的自由。
79. 我们认为,“三自爱国会”和“基督教协会”是由政府控制并垄断的宗教行业公会,是一个屈从于政治势力的事业单位,是敌基督的代理人。这两个机构都是“假教会”,是属于世俗国家机器的一部分,而不是主基督教会的一部分。因为“教会”的实质不是被君王控制的、某种政治制度下的宗教组织,而是一个上帝亲自在万国、万族、万民和万代中拣选出来的,承认和信靠一个看不见的基督国度的、属灵的圣约群体(约18:36)。
80. 同时,即使在“三自”系统内,也始终只有一间一间的教堂(宗教活动场所),而没有作为独立社团法人登记的“地方堂会”。所有的会堂,都被一个邪恶的、效忠于凯撒的行业公会控制着。只有这个行业工会,才能获得政府颁布的法人资格。因为撒旦的诡计,正是要消灭“地方堂会”。只有抹煞了地方堂会的自主与独立,才能组建“假教会”,夺取教会的天国钥匙。
81. 我们认为,在今天的中国,只有彻底脱离“三自”系统,彻底弃绝与凯撒的共谋,唯独按着圣经和主耶稣的大使命,宣告信仰,重选圣职,重立教产,重数余民,才能重建一间一间真实和独立的“地方堂会”。
82. 教会必须以死相争的,不是看得见的民事权利和法律地位,而是看不见的天国钥匙和福音的权能。教会不可放弃的、最重要的产业,不是会堂,不是存款;而是上帝所托付的“奥秘事”,即主所赐下的圣道、圣职和圣礼。
83. 教会一旦在圣道、圣职和圣礼上沦陷于肉体,依附于势力,屈从于政治,教会就将敬拜归给了假神。教会就失去了基督的新妇最美、最荣耀的品质,就是圣洁;以至于沦为淫妇,不再是主的教会。
84. 要言之,上帝一面授予政府佩剑的权柄(罗13:1-13),管理属世的事务,维护外在的身体秩序与和平;一面授予教会天国的钥匙(太16:19),传讲福音,施行圣礼,判断属灵的事务,成为“上帝奥秘事的管家”(林前4:1)。
85. 这意味着,一方面,政府无权干预和判断公民的信仰和良心,无权控制和干预教会的教义、圣职、崇拜和福音的宣讲。另一方面,教会及其圣职人员也无权干预或参与政府的运作,无权僭取和行使任何行政权力。
86. 这不包括,基督徒个人作为公民,与其他不信教或信仰其他宗教的公民一样,有权行使他们所享有的选举权与被选举权及其他政治权利。基督徒不应因其信仰,而在考试、入学、就业、升职、评奖、教育、科研、发表言论、担任公务员或领导干部等各方面被剥夺或限制其权利。然而,教会的圣职人员一旦担任政府或政治职务时,教会有权要求他们放弃或辞去圣职;担任政府或政治职务的基督徒,一旦被教会选举担任圣职人员时,教会亦有权要求他们辞去所担任的政府或政治职务。
87. 因此,教会不能接受无神论政党的统战部门和政府的宗教局对宗教自由的干涉;不能接受在主基督的教会之上有“业务主管部门”;不能接受“宗教事务”构成政府职能的一部分;不能接受以国家为界限的“自传”原则和以地区为界限的“定片、定点、定人”的诡计;不能接受所谓“宗教自主”的政治方针。
88. 因为真正的“宗教自主”,就是惟独以基督为主,以圣经为主。在基督以外的任何“自主”,都是对主的反叛,是出于那恶者。真正的“自传、自养”,就是信与不信不能同负一轭。“义和不义有什么相交呢,光明和黑暗有什么相通呢,信主的和不信主的有什么相干呢,基督和撒但有什么相和呢”(林后6:14-15)?
89. 换言之,宗教事务永远不属于“中国”,也不属于地上任何一个短暂的政权;真宗教(敬虔)属乎主基督,属乎全地,也属乎每一个信徒的良心。
90. 为着尊敬君王、顺服在上掌权者,教会愿意并期待着中国对宗教团体管理体制的转变,并迫切地为掌权者祷告,为国家领袖和所有官员祈求基督的恩典和宽恕。
91. 一旦中国政府愿意放弃对教会的教义、教职和福音传讲的干预和控制,教会乐意接受政府基于公共秩序和公共利益的、对教会外在秩序的行政监管,包括接受教会作为独立的宗教团体在民政部门的登记制度。
92. 政府对教会外在秩序的管理,只要不侵犯到信仰的实质,教会就有责任予以尊重和顺服。教会作为一部分社会成员的集合,也愿意接受政府基于各种技术和物理条件给予社会团体的限制,只要教会所受的限制,不违背圣经且与其他社会团体所受的限制是平等的,教会就有责任予以尊重和顺服。
93. 在政府尚未改变“政教合一”的思维模式,仍将宗教事务视为政府内部事务,粗暴侵犯教会的天国钥匙权,并不允许地方堂会在民政部门独立登记之前,教会必须持守上述家庭教会的立场,一面顺服政府合法的、普遍的行政管理,尊重政府佩剑的权柄;一面以非暴力的方式,进行良心的反抗,走十字架的道路,坚守教会的主权和信仰自由,保护信徒的良心自由。
94. 并且,无论得时不得时,教会都要竭力传播福音(提后4:2)。因为人可以被捆绑,上帝的道不被捆绑(提后2:9);仆人可以被杀,但恩主已经复活。
95. 1955年6月,中国家庭教会的前辈、主的仆人王明道发表《我们是为了信仰》一文,成为他和一部分中国教会拒绝参加“三自运动”的公开宣言。当年8月8日凌晨,王明道和妻子刘景文及其他数位同工一起被捕。随后,那些效法王明道先生、持守古旧福音、拒绝加入“三自”的各地信徒和传道人,亦纷纷被捕,被政府定性为“王明道反革命集团”。今年,是王明道被捕60周年和“王明道反革命集团案”60周年。至此,我主耶稣基督的教会在中国,承受政治逼迫亦达60年之久。为此,本教会发布九十五条论点,为着重申我们所认同和隶属的中国家庭教会的信仰立场,并在政府和社会公众面前,怀着敬畏的心,为教会辩护。
以我们主耶稣基督之名。阿门。
(成都)秋雨之福归正教会
主后2015年8月18日
On August 30, 2015, Early Rain Reformed Church in Chengdu published their own version of Luther’s 95 theses in an attempt to reaffirm the Chinese house church’s position on faith before government and society at large, and with a fearful but humble heart, defend the church. This document is a bold statement reflecting the maturity of the Chinese unregistered church. It argues the church’s theological position thoroughly; with the doctrine of creation as its starting point, it places the gospel and God’s salvation plan at the center of the church’s call. These 95 theses are not simply to lay out the state-church relationship, but one of many steps within the reformed Chinese house church towards a sound doctrine of the Church which can in turn form the foundation for understanding the state-church relationship.
On August 8, 1955, one of China’s most influential house church leaders Wang Ming Dao, his wife, and coworkers were arrested after he published an article a few months earlier publicly declaring why they refused to join the Three-Self Church. Ever since that point, the Chinese unregistered house church has faced different levels of persecution and has sought to defend the legitimacy of the church as it refuses to come under direct supervision of the government. This document was written in response to the sixtieth anniversary of Wang Ming Dao’s arrest and as an attempt to lift high the cross of Christ in Chinese society in a time and age when church and state relationships potentially face future tumult.
You can view and read the original document from Early Rain Reformed Church here. We have translated these 95 theses with the desire to increase the global church’s ability to hear, listen to, and learn from the Chinese house church, as well as to request prayer for the Chinese house church to have courage, perseverance, humility, and wisdom in the days ahead. We stand with our brothers and sisters in prayer.
Out of our obedience to Christ, with our hope to be loyal to the whole family of God, and firm commitment in His leadership; the pastors and elders of our church, based on our confessional faith in the Biblical truths, and our never-ending endeavor in seeking the guidance of the Holy Spirit, we have resolved to publish “The Reaffirmation of Our Stance on the House Church” and the following Ninety-Five Theses summary statements. We welcome any believers who have openly confessed their faith in Jesus Christ as humanity’s and their personal Savior, to offer their written critical opinions. Our church is also willing, independently or jointly with other churches in our Lord Christ Jesus that accept our public theses, using this official publication as the basis, to offer ourselves to have open and peaceful dialogue with any level of Chinese government and its agencies, at any time, place, and method that they deem appropriate.
Outline:
Theses 1-17: God’s Sovereignty and Biblical Authority.
Theses 18-31: God’s Law and Christ’s Redemption.
Theses 32-39: Against the “Sinicization of Christianity.”
Theses 40-44: Church as the Body of Christ and His Kingdom.
Theses 45-72: The Relationship between Two Kingdoms and the Separation of Church and State.
Theses 73-95: Against the “Three-Self Movement” and Affirmation of the Great Commission.
God’s Sovereignty and Biblical Authority
1. The Bible says, “…yet for us there is one God, the Father, from whom are all things and for whom we exist” (1Corinthians 8:6a). This means even for the Chinese, this God is the only God; the domain, history, culture, and everything else of China, are all created, granted, administered, and superintended by this one true God of the universe.
2. The Bible again says, “For there is one God, and there is one mediator between God and men, the man Christ Jesus” (1Timothy 2:5). It is saying that the only Son of God, begotten from all eternity past, incarnate into this world, taking on the body of a fallen man, as Jesus Christ, He is the only Savior and Lord of all Chinese lives.
3. When the Bible says, “So God created man in his own image, in the image of God he created him; male and female he created them” (Genesis 1:27), this means every Chinese is created in God’s image, including the variety of people groups within China, just like all the people groups around the world, we are all descendants of Adam, our first ancestor.
4. In the depths of our souls there is the image of God, thus all Chinese people, like all the peoples of the world, are all equal in the divine values of personhood, dignity, justice, and love.
5. Therefore in our nature, all humans are personally governed by God. Individuals cannot enslave and humiliate each other. Also, without God’s specific authorization and approval, an individual cannot be governed by another person.
6. When the Bible says, “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1), this means that all the authorities that exist in Chinese society, no matter if it is within a family, social institution, or government, ultimately originated from God. All government officials, including the ones on the lowest levels, in their nature are all God’s “appointees.”
7. Therefore, the only legitimate reason why any person should respect and be obedient to the laws, or why any lower level officials, members of institutions, or families should also respect and be obedient to a higher authoritative order, is because these are all God’s institutions, His orders, and His delights.
8. Therefore, in the ultimate meaning and personal conscience, every person, especially he or she who holds any kind of authority, must be held responsible for his or her actions towards the “the Living God” (Hebrews 10:31), and at the end submit to His righteous judgment.
9. Only God (and His words) is Lord over a person’s conscience. Any man-made and worldly laws, mandates, or opinions cannot exempt the moral responsibilities of a man’s conscience before the “God Most High” (Genesis 14:19).
10. Because of this, every person can have and enjoy the freedoms and responsibilities of his conscience. Every person should use his conscience to examine and judge all the authorities, ideas, and mandates from the state, social institutions, or families, based on God and His words.
11. Only when a person’s conscience is in obedience towards God and His words, “doing the will of God from the heart” (Ephesians 6:6), then this person’s obedience towards others and respect for the law can be viewed as equivalent to obedience and respect to God, and not submission to human authorities. Because they are “rendering service with a good will as to the Lord and not to man” (Ephesians 6:7).
12. When the Bible says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16), this means that only the Bible is God’s inerrant word; it is the only standard of teaching through which all Chinese people may come to know God’s will and mandate.
13. This means that once we turn away from the Bible, ultimately we cannot judge anything to be right or wrong, good or evil; we cannot make a right judgment of conscience on any extra-biblical, secondary, and worldly authorities and standards. Also, we will not be able to determine whether our obedience to those in power and worldly authorities is done in obedience to God and thus enjoys His delights, or whether we give up our personhood and dignity by being enslaved into submission.
14. Once we depart from the Bible, and act according to the extra-Biblical standards and authorities, then it is like what Martin Luther, a servant of God, once said that our conscience will neither be moral nor secured.
15. All Chinese people, whether they believe or do not believe in God, in their heart have an ultimate standard of morality and values, even though these values can be blurred, in error, or ever changing. We are always using these highest standards to measure whether things are right or wrong, good or evil, and to teach and evaluate the actions of ourselves and others.
16. If any Chinese, or any Chinese worldly authorities and powers, should force extra-Biblical standards, ideals, or mandates on others, or forbid anybody’s conscience from using the Bible as the highest standard to evaluate other worldly standards, ideals, and mandates, or force the people to unreservedly believe and blindly obey them, these are the works of destruction towards a person’s reason and conscience, and an attack on God’s sovereignty over a person’s conscience.
17. Anybody who willingly believes and submits to standards, ideals, or mandates that are anti-biblical, they have really betrayed the true freedom that is in their conscience, and are living a life of slavery and hostility toward God. They may not be in realization of this, or even if some have already begun to realize this reality, they have become accustomed to using all kinds of methods to suppress their own soul’s distress.
God’s Law and Christ’s Redemption
18. To spare us from these distresses, God have personally intervened in the history of ancient Israel, and through it saved the Israelites from slavery under the Egyptians, and through His chosen leader Moses, God made a covenant with His people, gave them His Laws, which is now known as the “Ten Commandments”, so that the Israelites may know God’s Justice and Holy Will, and also know the sins that distress their conscience.
19. The First Commandment says, “You shall have no other gods before me” (Exodus 20:3). Just like a bride can only have one husband, the soul can only have one king, and the Church can only have one Head.
20. Therefore, whoever wishes to be king of our lives, using their own will to replace God’s will, or ass for unconditional obedience, worship, and praise – regardless if it is our spouse, parents, children, or a nation’s government or political party, regardless if the methods are through tears or through swords – these kinds of impositions of wills and demands are in their substance religious. They are really seeking to be the family’s, the institution’s, or the nation’s “god;” they are seeking the highest allegiance and obedience of a people’s conscience.
21. These kinds of demands and impositions of wills are morally evil. It is antagonistic to God and to humanity. Those who are in submission to them are also committing evil and acts of idolatry.
22. The rest of the Ten Commandments are all based on the principle of the First Commandment. Just like Jesus once said, “And he said to him, ‘You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets’” (Matthew 22:37-40).
23. Just like another passage of the Bible says, “The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith” (1Timothy 1:5). However, nobody, including the Chinese, can rely on themselves to have “a pure heart and a good conscience,” and cannot birth in themselves “a sincere faith.” Nobody can rely on himself to fully be in compliance to God’s mandate for love, regardless of the kind of painstaking and godly religious life one may live, it is not possible.
24. Because ever since man’s first ancestor, Adam (and Eve), disobeyed the covenant (Hosea 6:7), “all have sinned and fall short of the glory of God,” (Romans 3:23), this means that from ancient China till today’s China, we have not one righteous person, because no one person has not been totally depraved in his nature, therefore no one can save himself.
25. The hope for the Chinese is the same for people of all nations – it is in God alone. Not only through the Covenant of Law, “since through the law comes knowledge of sin” (Romans 3:20b), but God personally prepared the Covenant of Redemption for His chosen people, through the suffering of the Messiah (Isaiah 53), forgiving the sins of all the people that believes in Him (John 3:15). Also, God will pour out His grace, so those who have been chosen to be born-again in the Spirit (John 3:3), may believe in the Messiah and His works of salvation.
26. Around two thousand years ago in the land of Judah and the city of Bethlehem, Jesus, born of the Virgin Mary, was the Christ (Messiah). The Bible declares that this Jesus “and the Father are one” (John 10:30), that He is with God, and that He is God (John 1:1).
27. The Bible has prophesized that all the nations have been waiting for this Savior to come, “that your way may be known on earth, your saving power among all nations” (Psalms 67:2). It has also prophesized that Christ will be the King that rules the nations (Psalms 47:8), for “… he rules over the nations” (Psalms 22:28b). Since it says “the nations,” it clearly includes both ancient and modern China.
28. The prophets of the Old Testament prophesized that this Christ will use an amazing way, which means a way that is completely opposite to the ways of the authorities of this world, to save sinners from the powers of this world, flesh, and death. “He was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed” (Isaiah 53:5).
29. These series of prophecies regarding the Messiah are all fulfilled in Jesus Christ. He is the Holy and sinless God, and also the mediator of God’s chosen people and a representative of sinners. He was judged by the worldly authorities, suffered, and nailed to a cross under the Roman Empire, was buried, and entered Hades. On the third day, through the power of God, He resurrected from His death.
30. This core message of the Christian faith is call the Gospel. The Gospel is not just about repairing an individual’s relationship with God through Christ’s sacrifice. It is also about the coming of God’s Kingdom, so all the kings of the land, all the nations and their peoples have been ordered to submit to this Gospel, and this includes China.
31. Just like the Apostle Paul said, “In past generations he allowed all the nations to walk in their own ways” (Acts 14:16), and also said, “The times of ignorance God overlooked, but now he commands all people everywhere to repent, because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead” (Acts 17:30-31). The terms “nations” and “peoples” include China and the Chinese.
Against the “Sinicization of Christianity”
32. God has used the Chinese culture and the wisdom of ancient Chinese in the past, to reveal His existence to us, because through creation we can see His eternal power and divine nature (Romans 1:20). As the Bible says, it is because of God’s merciful love for our benefit, “He did not leave himself without witness, for he did good by giving you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness” (Acts 14:17). God has also, through the Chinese culture’s quest for charity, justice, truth, and morality, revealed to us what was written in, or whatever is left of, the use of the Law in our conscience (Romans 2:15).
33. However, God does not discriminate (Romans 2:14), and He did not offer a path of salvation outside of Christ within Chinese history and culture. For all Chinese are like the lawless gentiles, “For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened” (Romans 1:21).
34. Not only so, but the Chinese for a very long time, rather than living a life of worshiping the true God, have been living in an evil culture of idolatry, which worships autocracy and prostrates before the Emperor. The philosophical teachings of “No ultimate truths, only virtues” resulted in a moral self-righteousness. These three cultural norms have been binding the hearts of the Chinese and our institutions up until now.
35. Therefore, we are like all peoples of the world, who are directly accused by the Bible: “And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done. They were filled with all manner of unrighteousness, evil, covetousness, malice. They are full of envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless. Though they know God’s decree that those who practice such things deserve to die, they not only do them but give approval to those who practice them” (Romans 1:28-32).
36. Therefore, anyone who on the fundamentals of theology, Biblical theology, and the doctrine of Church, advocates or requires any type of “Sinicization of Christianity,” is rejecting Jesus Christ and antagonistic toward Christianity. It is an act of anti-Christianity, and will fall under the righteous curse and judgment of God.
37. These campaigns or requirements of the “Sinicization of Christianity” include believing that the traditional Chinese culture or religions contain ways to worship the unique one true God revealed in the Bible or ways of redemption similar or even equivalent to that of the redemption of Jesus Christ; proclaiming that traditional Chinese culture and religions include some unique revelations about redemption outside of God and the Bible; proclaiming that the fundamental teachings of the catholic Church must and need to be assimilated with traditional Chinese culture or modern Chinese society and political structures; teaching a type of “Universal Doctrine of Christ” that denies the historical Jesus and affirms that Chinese traditions have implicit teachings about the redemptive saving ways of Christ; and teaching “Justification by Love” or all such teachings that seeks assimilation with traditional Chinese moralistic teachings, and weakens or even denies the necessity of Christ’s atonement on the cross.
38. The Church needs to oppose the “Sinicization of Christianity,” that is opposing the use of culture to alter the Gospel, the use of politics to bind the faith, the use of Chinese tradition that is antagonistic towards God to destroy the faithful traditions of God’s catholic Church.
39. This does not include actions that the Church took, while proclaiming the Gospel in accordance to the truths of God, to respect the Chinese culture and traditions, or to willingly accept the limitations of existing culture, either by churches and individuals, for the benefits of such causes. As the apostle Paul says, all these for the sake of the Gospel, “I have become all things to all people, that by all means I might save some” (1Corinthians 9:22b).
Church as the Body of Christ and His Kingdom
40. The Christ who was resurrected from the cross, personally chose the Apostles, with our Father God poured down the Spirit (John 14:26), and established the Church (Matthew 16:18). Christ, using His own precious blood, established a new covenant with the Church. This Church is not limited to the biological race of Israelites, but is made of all peoples who publicly confessed their faith and are baptized, including Chinese believers. As the Bible says, “…Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation” (Revelation 5:9).
41. The Bible proclaims that the resurrected Christ has been given all of the authority in God’s created world and the entire universe, “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church” (Ephesians 1:21-22). The Lord says, “All authority in heaven and on earth has been given to me” (Matthew 28:18).
42. Since it says, “all things are under his feet,” therefore China is also under Christ’s feet. Since it says, “all rule and authority and power and dominion,” therefore the authority given to Lord Jesus includes the authorities of the Chinese government and its society.
43. This means, regardless of how many Christians are in China, regardless of what kind of political platform China adapts, regardless of the attitudes of the Chinese government, or any other societal authorities, towards the Gospel, Chinese society is under the sovereignty of Christ. This Spiritual reality is that the resurrected Christ, not any rulers, or political parties, or cultures, or wealth, is the One ruling and administering this nation’s history and the hearts of its citizens.
44. Also, the Bible calls the Church that “which is his body, the fullness of him who fills all in all” (Ephesians 1:23). Therefore, although the Church of Christ is spread out among nations, it does not belong to any nation. The Church is a kingdom that the eyes cannot see, whose members are loyal to the sovereignty of Christ. Even though the nations see the Church as a religious institution, the relationship between the Church and State, in its nature, is a two-Kingdom relationship.
The Relationship between Two Kingdoms and the Separation of Church and State
45. In Church History, the relationship between these two kingdoms is the relationship between the “City of God” and the “City of Man”, or sometimes referred to as the relationship between the Spiritual Kingdom and Earthly Kingdom, or the relationship of an eschatological Kingdom of the “Already-and-Not-Yet” of the coming age, versus the kingdom of this age also known as “today’s world that will ultimately be destroyed.”
46. Before our Lord Jesus was crucified on the cross, He proclaimed to the Roman governor that was judging Him and said, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36). This shows that the Kingdom of Christ is higher than any nations on earth, and also shows that the Kingdom of Christ, before the Judgment Day arrives, will temporarily not use any forceful or military action to enforce its rule on this world. Rather, it uses great love and acceptance, to allow the political powers of this world to exercise the power of the sword.
47. Christ, as the sovereign King of all the earth, through the spreading of the Gospel by the Church and the actions of believers in accordance to their renewed faith and conscience, revealed the reality and power of His rule. When the Roman Governor asked Jesus, “Are you the King?” our Lord Jesus in His answer once again talked about the authority of His Spiritual Kingdom, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world–to bear witness to the truth. Everyone who is of the truth listens to my voice” (John 18:37).
48. Because of this, when the Chinese political authorities ask the Church, is Christ your King? Is our faith antagonistic to the government or seeking to influence the political landscape? We will also give three answers:
49. First, we will answer, God’s Kingdom is already here in China, it cannot be denied by the power of the sword, because His Kingdom is brought forth by the only begotten Son of God, our savior Lord Jesus Christ, who brought forth this Kingdom on the cross through His own death under the power of the sword. Genocides and persecutions can only cause this Kingdom to make even more gains in China, because the cross is the mystery of the Church and the Gospel. Since the Church is the body of Christ, every time the True Church is persecuted, it will bring forth the power of resurrection.
50. Second, we will answer, the Church in China does not belong to the Republic of China of the past, nor does it belong to the People’s Republic of China of the present, and it will not belong to any other political powers in the future. The Church in its nature will be obedient to any authority of the sword granted to the government, we do not seek to rebel against existing governments, nor do we seek special executive privileges or any other governmental enforcement to help us gain influence in society. For God has given this authority of the “sword” to the government (Romans 13:4), and not to the Church. “Therefore whoever resists the authorities resists what God has appointed” (Romans 13:2a).
51. But this does not mean that individual believers, when confronted with violence or illegal infringements from the government or other individuals, are stripped of what God and the laws have granted them, including the rights of regular citizens to use any and all legal means to express their protest, opposition, and exercise proper self-defense. The Church does not require its members, under any circumstances, to give up their right to protest or self-defense against any illegal infringements.
52. Although, through faith one may give up any physical resistance and protest, which delights God and is consistent with what the Lord has done. But this kind of choice can only be said to have the virtue of Godliness when it comes out of an individual’s own faith and conscience.
53. Third, we will also answer, just as the government has been granted the authority of the “sword,” to help humanity maintain orders in society; the Church has also been granted the Great Commission, especially to be a testimony of the Truth, calling out those who belong to the Truth to listen to the teachings of the Lord Jesus, leave their idols, and only worship the One True God.
54. As we have said earlier, if the Church resists the authority of the “sword” from the government and usurps the authority and power of enforcement, it is disobeying God. In the same way, if the government or any social institutions or individuals, use administrative powers to deny the Church’s Great Commission to spread the Gospel, worship, or any other Spiritual authorities, they are also disobeying God. The Church has a duty to either privately or publicly rebuke, criticize, and clearly speak up against the fearful consequences of these sins, and also to use the passionate love of Christ to call them to repentance.
55. The Bible teaches that Christ gave the Church this Spiritual authority called “The Keys of the Kingdom of Heaven.” Christ said to His Church, “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matthew 16:19).
56. Not only so, but Christ also commands His Church to go, proclaim His Gospel, saying, “You will be my witnesses… to the end of the earth” (Acts 1:8). After Jesus resurrected, but before His ascension to Heaven, He came to the apostles and said, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18-20).
57. This indicates that, on this earth, there are no nations who have the proper authority to stop the Church from legitimately using Biblical methods to spread the Gospel, or stop the Church from sending evangelists into different locations to hold worship or missional gatherings. Other than reasons of social order or administration of public good, and the requirements of general and fair limitations to all the citizens, the Church should not be discriminated, monitored, or limited solely for religious reasons. For the Church’s freedom of religion to proclaim the Gospel and worship our God is given to us by Christ Himself. Any infringement or stripping of such freedom are evil acts of the antichrist, and will not be spared from the fury of hell fire and God’s righteous anger.
58. This indicates that the Church also does not have any powers, nor can she use submission to extra-Biblical and worldly laws, ideas, or orders, as an excuse to give-up or weaken the Great Commission, or to hand over this ministry that concerns the souls of humanity and the glory of eternal consummation to the controls or management of the government, institutions, or individuals.
59. By saying the Great Commission cannot be weakened, this means all the peoples, places, social groups, sexes, classes, and cultures, should have the Gospel of Christ proclaimed to them, and to establish the Church of Christ and to worship the only True God. The Church cannot accept any person’s nor any authority’s discriminatory limits or prohibitions against the Great Commission and the Church’s evangelism for all people, ages, or political domain.
60. This does not include that the Church, in a specific society or culture, must accept the reality of environment limitations such as transportation, safety, or any other structural or technological limits on the ministry of missions. When such historical conditions cannot support the Church to expand on a greater scope, to provide avenues of greater methods or better results for the Great Commission, the Church should have great restrain and at the same time earnestly pray, wait, and work towards the betterment of the historical conditions.
61. Under any circumstances, if the Church actively, publicly weakens this Commission in cooperation with the local government or social culture, to strip itself of the divine ministries of Gospel evangelism and public worship, or due to the pressures of secular authorities, limits or discriminates or self-censures the works of the Great Commission, then the Church openly betrays our Lord, betraying what Christ has commissioned the Church, and blaspheming the glorious role of “…stewards of the mysteries of God” (1Corinthians 4:1).
62. In the two thousand some years of Church and world history, the relationship of the two kingdoms, in which the Church holds the power of “the Keys of the Kingdom of Heaven” and the government holds the “sword,” is commonly called the principle of “Separation of Church and State,” or the dichotomy of Church and State.
63. The Bible has recorded that our Lord Jesus, while answering the Jewish question whether or not to pay taxes to the Roman government, said, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21). This means that first, in this fallen world, there are still certain things that Christ would call “things that are God’s.” So in today’s China there are in existence “things of God’s”. This is the hope of humanity, and this is the hope of China.
64. Second, Christ has proclaimed that “the things of God’s” are not the same as “Caesar’s things.” Also, God’s things are above Caesar’s things. For God’s things do not belong in the sphere of Caesar’s rule and power. This question and answer happened before Christ was crucified on the cross. Christ had not yet resurrected from the dead, had not yet been given glory and powers, but He still asked to give “things of God” directly and only to God, and not to Caesar.
65. Third, when Christ points to a silver coin and said this, He is also proclaiming that “God’s things” and “Caesar’s things” are overlapping or co-existing. So even on a silver coin, it is at the same time God’s thing and Caesar’s thing. Caesar’s things are external, but God’s things are internal. Caesar’s things are money and personal interests, and God’s things are souls and worship.
66. At this point, Christ has separated two powers – although both of these powers ultimately are derived from His authority. One is “the power of the sword.” It is what God has granted to governments. The purpose is that people can administer to all things related to money and personal interests, and be responsible to protect and encourage good behaviors and punish wrongdoings, for God’s own glory and public good. Even if the government abuses this power, causing the Church and believers to suffer many external losses in their rights, but if they are only being hurt in their bodies and in personal interest, then the Church may fight and make legal appeals for its own interests, but it does not deny that the Church and its members still have the responsibility to obey the government, because these are not matters of “things of God.”
67. But there is another power of “the Keys to the Kingdom of Heaven,” and it is granted by God only to the Church. Thus all that is required of a person’s worship, faith, and things of the conscience, these are what Christ calls “things of God.” The Church is the community that retains God’s things, and we are called “as servants of Christ” (1Corinthians 4:1). These things of God are the hope of all societies and peoples, including the Chinese society and all the individuals in it.
68. No governments or social institutions have the power to manage or judge a person’s conscience, faith, and religion. Worldly power is limited to managing and protecting a person’s outer body, properties, and public goods and orders. In any definition, the Christian faith is not the affairs of any national government. No government agencies or its associates have the rights to interfere, monitor, or direct the Church’s doctrines, officers, or any Gospel-related ministries. Also it cannot take away or limit the Church’s rights to preaching and sacraments.
69. Although things of the world and things of God are hard to distinguish because they sometimes overlap, based on the freedom of conscience in Christ, the Church can accept any possible external losses of its interests. When it is necessary and for the sake of the Gospel, we encourage believers to have faith and courage to even accept the loss of life. For external loss and humiliation is the true meaning of the cross. As Christ once said, “Whoever finds his life will lose it, and whoever loses his life for my sake will find it” (Matthew 10:39).
70. The mystery of the Gospel is based on Christ’s death and resurrection. It turns this fallen world’s principles on its head, the principles that make external, material, military might as the highest power. Humanity’s fallen and sinful state made us indulge in these bodily and lustful powers; we cannot help ourselves. Only Christ’s atonement, can destroy the power of death, forgive the sins of those who believe in Him, and give them freedom and life.
71. Therefore, the theology of the Gospel is the theology of the cross. The nation of the Gospel is the nation of the cross. In any age, any political realm, the cross has always been the message of the Church, and the cross must be the method by which the Church preaches this message.
72. Regardless of circumstances, the Church will always rely on the grace of our Lord, remain faithful to the end, and will not give up the power of the “Keys to the Kingdom of Heaven,” or offer it to any temporary political or economic power, or in complicity with any political power, to confuse God’s things with Caesar’s things. Otherwise, the Church not only offends and betrays our Lord, but she has also sold-out humanity’s souls and any hope left in the Chinese society.
Against the “Three-Self Movement” and Affirmation of the Great Commission
73. Regarding the power of “the Keys to the Kingdom of Heaven,” all the apostles have taught us, “We must obey God rather than men” (Acts 5:29). Because of this, we are against the churches and their officers and their behaviors in China, which are listed below, and we have to view their behavior as shameful apostasy.
74. This includes: any means of accepting the government’s and atheistic political party’s political censoring, credential examination, monitoring, testing, training, registering, and financial contribution to any church officers; church officers who are simultaneously working for the government, political party, or political agencies; or the churches who ordain those that are working in the government, political party, or political agencies as officers; organizing, joining, and proclaiming on behalf of the government, political party, or political agencies in their political propagandas, agendas, even proclaiming them in the church, implementing any political movements in the church; accepting the government’s, political party’s, or political agencies’ limitations on age, location, methods, numbers, and contents in the ministries of the Gospel, public worship, and administration of the sacraments; in the foremost ministry of the preaching of the Word, accepting the government’s, political party’s, political agencies’ requirements or pressure, which results in the altering, weakening or self-censorship of the Gospel message; calling to deny Biblical authority or publicly accepting the acts of heresies; working with or even joining in persecution of members of the true Church that upholds the faith of the Gospel; working with or joining in the slandering, accusations, and persecutions of any missionaries in China or universal missional movements; openly holding idolatrous worship gatherings or ceremonies in churches, such as raise of national flag, singing of Communist Revolutionary songs or secular music, public reading of political leader’s statements, etc.
75. Those who have been or continue to betray the Church’s power of the keys of kingdom of heaven, confuse Caesar’s things with God’s things, join with the persecution of the true Church, and those churches and officers that compromise the Gospel and its faith, they should seek God’s mercy to give them a faithful heart to overcome this world, repent and return onto our Lord; perhaps the Lord will have unfathomable grace, retract His anger, and still give grace to His people, and enable them to be covered in the precious blood of Christ, will be faithful to the end, and win the crown of life (Revelation 2:10).
76. We believe that the “Three-Self Patriotic Movement,” which has lasted for more than half-a-century in China, is a result of some churches’ active or passive cooperation with an atheistic government; it is a movement of the Antichrist. Because it seeks to split the catholic faith and the catholic Church, denies that there’s a kingdom of Christ that is higher than the nations of the earth, and attempts to create a “Nationalistic Church” that depends on the political powers. This is a scheme of Satan for the destruction of Christ’s Church in China, and turns true faith into a fake religion.
77. But the Lord’s will is good (Genesis 50:20), and through more than half-a-century’s political persecution and divisions in the Church in China, it has resulted in the rise, fulfillment, and protection of the Chinese House Church, and on three facets listed below, they remain faithful to the Gospel and the way of the cross.
78. First, upholding Biblical inerrancy as the highest standard for the whole life of the church and believers, and as the judgment of all things. Second, firmly upholding “Christ is the Church’s only Ruler,” we refuse any atheistic government’s attempted leadership or interference in our Gospel and Truth ministries. Third, based on the principle of “Separation of Church and State,” we uphold the dichotomy of the Church’s power of heavenly keys and the government’s power of the sword are co-existent. In the realm of government we submit to the rulers, but in the realm of the Spirit we uphold the freedom of the conscience.
79. We believe that such religious agencies as the “Three-Self Patriotic Agency” and the “Protestant Affairs Agency” are controlled and monopolized by the government. They are administrative agencies that have given itself to political power, and they are the agents of the Antichrist. These two agencies are “false church,” they belong as part of a group of secular national agencies, and they are not part of the Church of Christ our Lord. For the nature of a “Church” cannot be controlled by any rulers or political religious organizations, but rather it is a community of people chosen by God amongst the nations, peoples, and generations, that proclaim and believe in a Spiritual and covenantal kingdom of Christ that cannot be seen (John 18:36).
80. At the same time, even if within the system of “Three-Self Movement,” there are only individualistic churches (religious activities centers). There is no independently registered or incorporated “local church.” All their churches are under the control of an agency that is evil and faithful only to Caesar’s administration. Only by being part of such an agency can one attain any governmental issued incorporations. The scheme of Satan is precisely to destroy “local churches.” Only through taking away local churches’ autonomy and independence can they form a national “false church” and take away the Church’s keys to the kingdom of heaven.
81. We believe that in today’s China, only by completely parting with the “Three-Self” system, completely ending the cooperation in Caesar’s conspiracy, solely relying on the Bible and the Lord Jesus’ Great Commission, proclaiming our faith, ordaining officers, re-establishing church properties, recounting the remnants, can we restart building one-by-one a true and independent “local church.”
82. The Church must be willing to fight to the death, not for the civil rights and legal statures that we can see, but for the keys to the kingdom of heaven and the power of the Gospel that we cannot see. The Church should never give up her most important asset, it is not church properties, not financial deposits, but what God has given to us, the “mysteries,” which is the Holy Word given to us by our Lord, the holy offices, and holy sacraments.
83. Once the Church has corrupted itself in the flesh on the Holy Word, holy offices, and the Holy Sacraments, depended on earthly powers, submitted to politics, then the Church gives up worship to an idol. The Church has lost her beautiful and glorious nature as Christ’s bride, and that is her Holiness; and she will become a whore, and no longer a Church of our Lord.
84. In summary, God, on the one hand, has given the power of the sword to the government (Romans 13:1-13), to administer to worldly affairs, to ensure physical orders and peace; on the other hand, God has given the power of the keys of kingdom of heaven to the Church (Matthew 16:19), preaching of the Gospel, administering of sacraments, judging on Spiritual affairs, becoming “God’s steward of His mysteries” (1 Corinthians 4:1).
85. This means, on the one hand, the government cannot interfere and make judgment on a citizen’s faith and conscience, and does not have the power to interfere with a Church’s doctrines, offices, worship, and preaching of the Gospel. On the other hand, the Church and her officers have no right to interfere or participate in government operations, no rights to take or execute any executive powers.
86. This does not mean that Christians citizens should not be like other citizens that do not believe in religion or believe in any other religions, exercising the rights of election, or be an elective, or exercise any other political rights. Christians should not be discriminated or limited because of their faith in examinations, applications to schools, employment, advancements, awards, education, research, public speaking, and service as officials or leadership in any capacity. However, if an officer of the Church starts to serve with the government or take on a government position, then the Church has the right to ask them to give up or resign from their office at the Church; those Christians that partake in the government or take on any political positions, when they are elected to be a church officer, the Church also has the right to ask them to resign and give up their government positions.
87. Therefore, the Church cannot accept an atheistic party’s propaganda ministry or the government’s religious affairs agency interfering with our religious freedom; we cannot accept that above the Church of our Lord Christ there are governmental “administrative ruling departments;” we cannot accept that “religious affairs” constitute part of the functions of government; we cannot accept limits on “self-propagating” on the national level and a scheme on “limited area, limited points, and limited peoples” on the local level; these are nothing more than deception. We cannot accept the so-called political agenda of “religious autonomy.
88. For the real “religious autonomy” is only with Christ as our Lord, and with the Bible as our foundation. Any “autonomy” outside of Christ is a betrayal to the Lord and is from the evil one. The real “Self-propagating, Self-sustaining” truth is that the faithful and unfaithful cannot be yoked together. “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?” (2Corinthians 6:14-15)
89. In other words, religious affairs will never belong to “China,” and it does not belong to any temporary earthly political power; true religion (godliness) belongs to Christ the Lord, belongs to all the land, and belongs to the conscience of all the faithful.
90. In respect to the rulers and obedience to the authorities, the Church is willing and hoping that China will alter its policies to control religious groups. We earnestly pray for the rulers, the leaders of this nation, and all its officials to receive Christ’s grace and forgiveness.
91. Once the Chinese government is willing to give up interference and control over the Church’s doctrines, offices, and proclamation of the Gospel, the Church is happy to accept the government’s role on the her external orders and administrative accountabilities, based on public orders and public goods, which includes the Church being an independent religious organization and her requirement to register under a department of civil affairs.
92. When the government manages orders and affairs outside of the Church, as long as it does not interfere with the nature of our faith, then the Church will have the responsibilities to respect and obey. The Church, serving as a part of society, is also willing to accept any government limitations on technology and material regulations, as long as these limitations do not contradict the Bible and are equally applied to other social institutions, then it is the church’s responsibility to respect and obey.
93. As long as the government maintains the mentality of “Unity of Church and State,” continues to consider religious affairs as internal government matters, violently interferes with the Church’s power of the keys of the kingdom of heaven, and refuses to allow any local church to independently register with any civil affairs departments, the Church must hold firm the above declarations of the House Church, that we will obey any legal, administrative management, and respect the government’s authority of the sword; but on the other hand, with the use of non-violence, maintain our opposition in our conscience, walk in the way of the cross, hold firm to the Church’s sovereignty and freedom of faith, protect the believer’s freedom of conscience.
94. Also, whether it is in season or out of season, the Church will do her best to proclaim the Gospel (2 Timothy 4:2). For individuals may be bound, but God’s word will not be bound (2 Timothy 2:9); servants may be killed, but the gracious Lord has resurrected.
95. In June of Nineteen Fifty-Five, a patriarch of the Chinese House Church, God’s servant Wang Ming Dao published a paper titled We are for the Faith. It was his and some Chinese churches’ public declarations on why they refuse to join the “Three-Self Movement.” On August 8th of the same year in the early morning, Wang Ming Dao and his wife Liu Jin Wen and other coworkers were arrested. Later on, believers and evangelists who followed Mr. Wang Ming Dao’s example to hold firm to the ancient Gospel and refuse to join the “Three-Self” were arrested, and the government called them the “Wang Ming Dao Anti-Revolutionary Organization.” This year is Wang Ming Dao’s sixtieth anniversary of his arrest, and “Wang Ming Dao Anti-Revolutionary Organization’s” sixtieth anniversary. Up until this day, the Church of our Lord Jesus Christ in China has been under continuous political persecution for sixty years. Because of this, our church decided to publish these ninety-five theses, for the purpose of reaffirming the Chinese House Church’s positions on our faith, and before the government and society at large, with a fearful but humble heart, defend the Church.
In the name of our Lord Jesus Christ, Amen.
Early Rain Reformed Church (Chengdu)
August 18th, 2015
一個非基督徒對秋雨之福教會
《我们对家庭教会立场的重申》的幾點觀感
雖然不是基督徒,也非政府官員,但是,作為一個專攻政教關係觀念的學者,覺得有必要發表對於秋雨之福教會《我们对家庭教会立场的重申》的觀感。但不知《立場》的作者們是否願意和我進行書面辯論呢?
總的觀感是:在形式上刻意模仿路德《九十五條論網》,在思想的深思熟慮方面則遠遠不及。
具體來說:
1.秋雨之福雖是國內知名的家庭教會,畢竟只是其中一家,況且家庭教會并非中國特有,標題卻代全體家庭教會立言,頗得某黨N個代表之精髓。作者可以說“我們作為家庭教會成員的立場”,陳述自己對家庭教會立場的理解,卻不宜將自己的理解理所當然地視為所有家庭教會的共同立場。
2.標題的措辭表明,作者未能區分自己所理解的上帝之道和上帝之道本身,因此在《立場》正文中對三自系統的教會大加撻伐,一面說真正的教會是由上帝親自揀選的選民組成的屬靈的和無形的群體,一面將家庭教會或贊同家庭教會政教關係觀念的教會稱為真正的教會。不知作者哪來的確信,能肯定自己必蒙揀選?焉知在三自教會中就沒有上帝揀選的羔羊?就憑作者的這份確信,他們便已犯下驕傲這第一宗罪。
3.作者訴諸聖經關於“上帝之物”和“愷撒之物”的區分,認為據此政府只擁有維護社會秩序的職能,而不應染指任何屬靈事物,這種解讀實則只是教義史上關於政教關係的解讀之一,而且是遲至11~13世紀才在西歐形成的傳統。在這之前,以及在西歐以外(例如在東正教中),君王作為“基督的代理人”(Vicar of Christ),其職責並不僅限於維護世俗的和平,還要對臣民的信仰負責,包括護衛正統、反對異教和遏止異端。作者聲稱聖經是唯一權威,然而,相反的意見其實同樣可以從聖經中找到依據。對教義史稍有了解的人都知道,經文的含義有待解釋,每一種解釋就其本質來說都是處境化的,而且恐怕沒有人敢說已有的解釋已經窮盡了所有的可能。當然,《立場》的作者們或許是例外。
4.作者混淆了“政教分立”和“政教分離”,將“分立”視為宗教自由的根據,殊不知在基督教會史上,“政教分立”已有二千年,“政教分離”的歷史卻不過二三百年。分立未必意味著二元,相反,中世紀的人們普遍相信,教士的神權和王室的王權這兩柄劍應當由同一個人——即“基督的代理人”(vicar of Christ)——來行使。因此,當教權和王權此消彼漲,達到勢均力敵時,便導致雙方爭奪“基督的代理人”稱號的鬥爭,而與這個鬥爭相伴的,則是敘職權之稱:誰有權任命主教。著名教會史家布魯斯·雪萊(Bruce Shelly)指出,教宗英諾森三世不僅成功地使得教會最大限度地獨立國王的控制,而且“證明教宗王權在聯合公侯建立十字軍或捍衛信仰反對異端上更加有效。”
5.因此,宗教自由的實踐所要求的不只是政教分離,還有個人良心相對於教會權威的獨立。路德當年為反抗羅馬教廷的權威而訴諸良心,認為人人皆可與上帝直接溝通,今天的秋雨之福諸位牧師、長老卻聲稱教會執掌“一切關乎人的敬拜、信仰和良心的事務”,不知將來是否需要另一個路德來打破秋雨之福對於“關乎人的敬拜、信仰和良心的事務”的壟斷?我,一個不信者,一個無神論者,一個道家,認為我不在耶穌的權柄之下,認為教會不是我這個“個體的希望所在”,不知秋雨之福諸位牧師、長老能否將“一切关乎我的敬拜、信仰和良心的事务”留給我本人?我知道在你們眼中我將來必下地獄,但是,who cares? 反正,在佛教徒眼中,你們也是要下十八層地獄的。宗教自由並不僅僅意味著基督徒實踐自己信仰的自由,也意味著其他宗教徒實踐他們的信仰的自由,以及任何人改變宗教信仰的自由和不信任何宗教的自由。如果你們所謂的宗教自由只意味著人們信仰耶穌基督的自由,而不包括不信耶穌的自由,那麼,我願意成為你們立起的火刑柱上的第一個祭品。
6.由於驕傲,所以,作者雖然聲稱歡迎基督徒提出书面的辩论意见,卻沒有表現出絲毫的“真理可能同時存在於兩邊”的自覺,辯論之於他們,似乎只是用來揭露對方謬誤、顯示己方正確的武器。殊不知,除非相信人可以完全了解上帝的秘奧,否則,良心自由便意味著,分歧是必然的,而且無法通過推理和辯論來徹底消除。因此,秋雨之福發佈《立場》的舉動,以戲劇化的方式,顯明了將良心自由的基礎從洛克的領域主權論(sphere of sovereignty)轉換到密爾的有限理性論(falliblism)的必要。
7.這不是說不可以批評三自教會對政教關係的處理,不過,教會服從於政府的權威,在歷史上并非特例,相反,三自教會順服中國政府的理由,和早期教會順服君士坦丁大帝、東正教順服拜佔庭帝國、英國聖公會順服英王的理由是相似的。如果作者想要說服三自教會改弦易轍,就需要先駁倒這三家的理由,而不能將三自的選擇簡單地歸咎於民族主義。
8.要駁倒這三家,坦白講,我懷疑《立場》作者們的神學知識和歷史知識是否夠用。除了以上幾例之外,再補充一個新的例子:他們似乎是從“國度”這個中文詞的現代含義來理解奥古斯丁的civitas概念,因此強調教會與國家不是宗教組織與政府的關係,而是兩個國度的關係。然而,據羅明嘉在《奥古斯丁〈上帝之城〉中的社會生活神學》中的梳理,civitas在奥古斯丁那裡指的正是人群的組織,教會與國家的區別只在於組織方式的不同。
9.作者雖然聲稱“在政府和社会公众面前,……为教会辩护”,卻通篇都是信仰的語言,將其他宗教的信徒及無信仰者視若無物。這是根本違反護教學的基本常識的做法,作者卻自稱“怀着敬畏的心”,不知他們這是出於敬畏,還是由於自大?
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我和李英強十多年前就認識,這篇短文寫完後第一時間就發在朋友圈中并且圈了他請他批評。他的反應,正如你所猜測,是拒絕對話。以前關於立人圖書館我也曾對李提出建議和批評,他還比較願意認真考慮,有些建議他也能接受。不過,在信仰問題上,他似乎惟王怡是從。我之前曾就墮胎等問題多次在王怡微博上跟帖批評,但他從不回應,有點油鹽不進的感覺。所以我在前一條回覆裡說王怡“日趨偏執和封閉”。
雖然我很不贊成王怡的觀點,不過他提出的問題非常重要,所以我很希望教界和學界能借此機會好好討論一下。這篇短文是連夜草就,很多問題沒來得及展開,措辭更是不曾推敲,本想收集一些批評意見之後再加修改然後公開發佈的,沒想到群裡有人已經把它轉出去了,下午有個神學生拷貝了內容來問是否我寫的,才知道。所以現在正在趕寫第二稿,爭取明天發出。
黃芸
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