呵呵,休息了一陣子,現在出水桶,可以透氣了.
網絡找到一篇好文章,轉過來跟大家分享,也算是區區不才伸的懶腰,活動筋骨.
當然,若讀者覺得本文的描述跟[某君]很像,(希望[某君]不要自己對號入座,)那就可以知道他的背景了.:)
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http://www.metropolitantabernacle.org/Christian-Article/New-Calvinism-Merger-of-Calvinism-and-Worldliness/Sword-and-Trowel-Magazine
本文摘錄自：倫敦大都會會幕教會
New Calvinism - The Merger of Calvinism with Worldliness
新加爾文主義——加爾文主義與世界的合流
From The Sword & Trowel 2009, issue 2 by Dr Peter Masters
A new form of Calvinism took the shape of a movement from about 2005, but it
differed from the original in its acceptance of ‘the world’. This critique
written in 2009 was sharply attacked by new Calvinistic preachers but
strongly endorsed by conservative preachers worldwide.
從。2005年開始，有一種新形態的加爾文主義開始形成，它以另外一種方式接受了‘世界
’。這篇2009年撰寫的評論評論遭到了新加爾文主義牧師的嚴厲批判，但卻收到了全世界
保守派牧師的強力支持。
When I was a youngster and newly saved, it seemed as if the chief goal of all
zealous Christians, whether Calvinistic or Arminian, was consecration.
Sermons, books and conferences stressed this in the spirit of Romans 12.1-2,
where the beseeching apostle calls believers to present their bodies a living
sacrifice, and not to be conformed to this world. The heart was challenged
and stirred. Christ was to be Lord of one's life, and self must be
surrendered on the altar of service for him.
當我還是一個剛得救的青少年的時候，不論是加爾文主義或亞米念主義者，所有熱心的基
督徒的主要目標就是將自己奉獻給神。講章，書籍和特會都強調這個羅馬書12:1-2的精神
，就是有福的使徒呼召信徒獻上他們的身體作為活祭，而不要被模成這個世界的樣式。基
督徒的心受到了挑戰並被激動。基督乃是一個人一生的主，人必須把自己放在祭壇上來服
侍祂。
But now, it appears, there is a new Calvinism, with new Calvinists, which has
swept the old objectives aside. A recent book, Young, Restless, Reformed, by
Collin Hansen tells the story of how a so-called Calvinistic resurgence has
captured the imaginations of thousands of young people in the USA, and this
book has been reviewed with great enthusiasm in well-known magazines in the
UK, such as Banner of Truth, Evangelical Times, and Reformation Today.
然而，如今看起來有一種新加爾文主義（new Calvinism），擁有許多的新加爾文主義者
（new Calvinist），把舊有的基督徒目標掃到一邊。近期有一本由Collin Hansen撰寫的
年輕、不耐煩的改革宗講述了一個所謂的加爾文主義復興如何攫取了成千上萬美國年輕的
心的故事，這本書被好幾本如真理的旗幟（Banner of Truth），福音時代（
Evangelical Times）和今日宗教改革（Reformation Today）等雜誌所評論。
This writer, however, was very deeply saddened to read it, because it
describes the New Calvinism as a seriously distorted Calvinism falling far,
far short of an authentic life of obedience to a sovereign God. If this kind
of Calvinism prospers, then genuine biblical piety will be under attack as
never before.
然而這本書的作者非常悲哀的發現新加爾文主義乃是一個嚴重被扭曲的加爾文主義，缺乏
對於神主權基本順服的生命。若這種加爾文主義繼續蓬勃發展，合乎聖經的真正敬虔將會
受到前所未有的挑戰。
The author of the book is a young man (around 26 when he wrote it) who grew
up in a Christian family and trained in secular journalism. We are indebted
to him for the readable and wide-reaching survey he gives of this new
phenomenon, but the scene is certainly not a happy one.
這本書的作者是一位年輕人（當他撰寫這本書的時候大約是26歲），生長在一個基督徒家
庭，並被訓練成為一個世俗的記者。我們我們感激他為這個新現象所提供的通俗易懂的調
查，但是這個調查產生的並不是一個令人愉悅的意義。
The author begins by describing the Passion, conference at Atlanta in 2007,
where 21,000 young people revelled in contemporary music, and listened to
speakers such as John Piper proclaiming Calvinistic sentiments. And this
picture is repeated many times through the book – large conferences being
described at which the syncretism of worldly, sensation-stirring,
high-decibel, rhythmic music, is mixed with Calvinistic doctrine. This gives
a clear picture of what New Calvinism is about.
作者開始於描述2007年於亞特蘭大舉辦的一個特會中的激情，兩萬一千名年輕人在現代音
樂的帶領下，聆聽例如John Piper這類的講員宣講加爾文主義的觀點。這副圖畫在這本書
中不斷地出現——大型特會被描述為與世界的匯流主義（syncretism），挑動人的情感，
高分貝帶有節奏感的音樂，混合者加爾文主義的教義。這為新加爾文主義提供了一副清楚
的圖畫。
We are told of thunderous music, thousands of raised hands, 'Christian'
hip-hop and rap lyrics (the examples seeming inept and awkward in
construction) uniting the doctrines of grace with the immoral drug-induced
musical forms of worldly culture.
我們被告知有震耳欲聾的音樂，上千只高舉的受，‘基督教’的嘻哈和饒舌（這種組合不
但是不恰當的，也讓人難堪）結合了恩典的教義並源自於屬世文化那種不道德的，鼓勵吸
毒的音樂。
Collin Hansen contends that American Calvinism collapsed at the end of the
nineteenth century and was maintained by only a handful of people until this
great youth revival, but his historical scenario is, frankly, preposterous.
As one who regularly visited American seminaries to speak from the early
1970s, I constantly met many preachers and students who loved the doctrines
of grace, preaching also in churches of solid Calvinistic persuasion. But
firmer evidence of the extensive presence of Calvinism is seen from the fact
that very large firms of publishers sent out a stream of reformed literature
post-war and through the 1980s. The mighty Eerdmans was solidly reformed in
times past, not to mention Baker Book House, and Kregel and others. Where did
all these books go – thousands upon thousands of them, including frequently
reprinted sets of Calvin’s commentaries and a host of other classic works?
Collin Hasen聲稱美國的加爾文主義在十九世紀末就已經崩潰了，並在這次偉大的年輕人
復興前，只能維持一小撮的信徒，但是他的歷史背景明顯的是黃敏的。作為從1970年代開
始就常常訪問美國神學院，並在其中講學的我，不斷地遇見許多愛慕恩典教義，並在所謂
追尋加爾文主義的教會中宣道的牧師與學生。但是加爾文主義的廣泛傳播是一個有力的證
據，證明有非常多的出版商從戰後一直到1980年代一直不斷出版改革宗神學的作品。具有
影響了到Eerdmans在過去一向是堅定地改革宗神學立場，Baker BookHouse和Kergel等等
就更不用說了。那些書——成千上萬的書籍，往往是不斷重新刊印的加爾文講道並·許多
其他經典作品，都到那裏去了？
In the 1970s and 80s there were also smaller Calvinistic publishers in the
USA, and at that time the phenomenon of Calvinistic discount Christian
bookshops began, with bulging catalogue lists and a considerable following.
The claim that Calvinism virtually disappeared is hopelessly mistaken.
在1970和1980年代在美國有許多小型的加爾文主義出版社，在同時，加爾文主義在基督教
書店降價出售的現象開始出現。宣稱加爾文主義基本上已經消失是一種極大的錯誤。
Indeed, a far better quality Calvinism still flourishes in very many
churches, where souls are won and lives sanctified, and where Truth and
practice are both under the rule of Scripture. Such churches have no sympathy
at all with reporter Collin Hansen's worldly-worship variety, who seek to
build churches using exactly the same entertainment methods as most
charismatics and the Arminian Calvary Chapel movement.
相反的，有一種更好的加爾文主義仍然在許多教會中蓬勃發展，靈魂被得到，生活被聖別
，真理與實行都被聖經所管制。這樣的教會完全不會同情Collin Hansen所報導的那種屬
世敬拜的變種，他們就是使用最為靈恩和美國加略地禮拜堂運動（American Calvary
Chapel Movment）娛樂的方式嘗試建立教會。
The new Calvinists constantly extol the Puritans, but they do not want to
worship or live as they did. One of the vaunted new conferences is called
Resolved, after Jonathan Edwards' famous youthful Resolutions (seventy
searching undertakings). But the culture of this conference would
unquestionably have met with the outright condemnation of that great
theologian.
新加爾文主義不斷吹捧清教徒，但又不願意像清教徒一樣的敬拜或生活。他們有一種自我
吹噓的特會，被稱為決志（Resolved），是根據愛德華茲（Jonathan Edward）著名的青
年人決志（youthful Resolutions）所設計的。但是這個特會的文化根據那位偉大的神學
家，毫無疑問的將會被他定罪。
Resolved is the brainchild of a member of Dr John MacArthur's pastoral staff,
gathering thousands of young people annually, and featuring the usual mix of
Calvinism and extreme charismatic-style worship. Young people are encouraged
to feel the very same sensational nervous impact of loud rhythmic music on
the body that they would experience in a large, worldly pop concert, complete
with replicated lighting and atmosphere. At the same time they reflect on
predestination and election. Worldly culture provides the bodily, emotional
feelings, into which Christian thoughts are infused and floated. Biblical
sentiments are harnessed to carnal entertainment. (Pictures of this
conference on their website betray the totally worldly, showbusiness
atmosphere created by the organisers.)
決志乃是麥克阿瑟（Dr John MacArthur）博士的教牧助手所腦力激蕩出來的結果，每年
固定聚集成千上萬的年輕人，以獨特的方式混合加爾文主義與極端靈恩風格的敬拜。年輕
人被鼓勵去感覺高節奏音樂對於他們身體神經所產生的衝擊感覺，以至於他們會經歷一種
大型的，屬世流行音樂演唱會，加上炫目的燈光效果和氣氛。他們在同時卻又反射出預定
論與神的揀選。屬世文化提供了身體的，並情感上的感覺，將其混入基督教的思想。聖經
的宣告被屬肉體的娛樂所利用。（這種特會網站上刊登的圖像出賣了他們自己，完全是組
織者所創造的屬世，娛樂性的氣氛。）
In times of disobedience the Jews of old syncretised by going to the Temple
or the synagogue on the sabbath, and to idol temples on weekdays, but the new
Calvinism has found a way of uniting spiritually incompatible things at the
same time, in the same meeting.
在古代，悖逆的猶太人在安息日前往聖殿或會堂，周間則跑去偶像的廟宇，新加爾文主義
倒是找出了一條將屬靈上無法相合事物再一個聚會中結合為一的方法。
C J Mahaney is a preacher highly applauded in this book. Charismatic in
belief and practice, he appears to be wholly accepted by the other big names
who feature at the 'new Calvinist' conferences, such as John Piper, John
MacArthur, Mark Dever, and Al Mohler. Evidently an extremely personable,
friendly man, C J Mahaney is the founder of a group of churches blending
Calvinism with charismatic ideas, and is reputed to have influenced many
Calvinists to throw aside cessationist views.
C J Mahaney是該書高度讚揚的一位牧師。他的信仰與實行是靈恩背景，他看起來似乎完
全被‘新加爾文主義’中的名人，例如John Piper， John MacArthur， Mark Dever和
Al Mohler完全接納。C J Mahaney作為一位極其親和的人士，創立了許多混合加爾文主義
與靈恩的觀念的教會，並因促使許多加爾文主義者拋棄cessationist的觀點而為人所知。
It was a protégé of this preacher named Joshua Harris who started the New
Attitude conference for young people. We learn that when a secular rapper
named Curtis Allen was converted, his new-born Christian instinct led him to
give up his past life and his singing style. But Pastor Joshua Harris
evidently persuaded him not to, so that he could sing for the Lord. The New
Calvinism movement or The New Calvinists do not hesitate to override the
instinctual Christian conscience, counselling people to become friends of the
world.
這位牧師一位名為Joshua Harris的門徒開始了一個為著年輕人的新態度特會（New
Attitude Conference）。我們得知當一位名為Curtis Allen世俗的嘻哈歌手信主後，他
新生的基督教靈促使他放棄了他過去的生活方式和歌唱的風格。但是Joshua Harris牧師
明顯的說服他別那樣子，以至於他還能為主歌唱。新加爾文主義或新加爾文主義者並不會
怯於抹殺基督徒的良心，說服人成為世界的朋友。
One of the mega-churches admired in the book is the six-thousand strong Mars
Hill Church at Seattle, founded and pastored by Mark Driscoll, who blends
emerging church ideas (that Christians should utilise worldly culture) with
Calvinistic theology [see endnote 1].
這本書中所推崇的一個超大型（mega-church）教會是一個位於西雅圖，擁有6000名信徒
的Mars Hill Church，由Mark Driscoll牧師創立，他混合了現代教會的觀念（就是基督
徒應當使用世俗文化）與加爾文的神學。
This preacher is also much admired by some reformed men in the UK, but his
church has been described (by a sympathiser) as having the most ear-splitting
music of any, and he has been rebuked by other preachers for the use of very
'edgy' language and gravely improper humour (even on television). He is to be
seen in videos preaching in a Jesus t-shirt, symbolising the new compromise
with culture, while at the same time propounding Calvinistic teaching. So
much for the embracing of Puritan doctrine divested of Puritan lifestyle and
worship.
這位牧師也得到了英國某些改革宗人士的高度讚揚，但是他的教會被（他的同情者）描述
為具有最震耳欲聾的音樂，他被別的牧師抨擊使用非常‘刺耳（edgy）’的語言並不恰當
的幽默感（甚至在電視上）。他甚至在錄影中穿著一件耶穌的運動衣傳道，代表與文化的
新妥協，在同時，宣傳加爾文主義的教導。他是這樣的擁抱清教徒的教導，卻又那麼的原
理清教徒的生活習慣與敬拜方式。
Most of the well-known preachers who promote and encourage this ‘revival’
of Calvinism (or New Calvinism) have in common the following positions that
contradict a genuine Calvinistic (or Puritan) outlook:
大多數鼓吹並推廣這種加爾文主義‘復興’（或新加爾文主義）的牧師都體現出以下與真
正加爾文主義（或清教徒）向悖逆的立場：
1.They have no problem with contemporary charismatic-ethos worship, including
extreme, heavy-metal forms.
他們不會反對現代靈恩運動的敬拜方式，包括極端重金屬的方式。
2.They are soft on separation from worldliness [see endnote 2].
他們對從世界中被分別的態度是軟化的。（參考附注2）
3.They reject the concern for the personal guidance of God in the major
decisions of Christians (true sovereignty), thereby striking a death-blow to
wholehearted consecration.
他們在基督徒生活重大決策上（真正的主權問題）拒絕考慮從個人的層面接受神的引導，
因此對於全心的奉獻發出了致命的一擊。
4.They hold anti-fourth-commandment views, taking a low view of the Lord's
Day, and so inflicting another blow at a consecrated lifestyle.
他們堅持與第四誡相對的觀點，藐視主日，並強迫他人放棄奉獻的生活方式。
Whatever their strengths and achievements (and some of them are brilliant men
by any human standard), or whatever their theoretical Calvinism, the poor
stand of these preachers on these crucial issues will only encourage a
fatally flawed version of Calvinism that will lead people to be increasingly
wedded to the world, and to a self-seeking lifestyle. Truly proclaimed, the
sovereignty of God must include consecration, reverence, sincere obedience to
his will, and separation from the world, and the New Calvinism has very
little of that.
不論他們的能力和成果（根據人類的標準，他們中的某些人確實是傑出的人士），或他們
的理論是如何的加爾文主義，那些牧師在這些關鍵問題上低俗的標準不過就是鼓勵一種致
命並錯誤的加爾文主義，將人們逐漸引向世界，並追求自我的生活方式。說老實話，神的
主權必須包括奉獻，敬畏，嚴肅的遵行祂的只有，並從世界分別，新加爾文主義基本上都
缺少這一切。
You cannot have Puritan soteriology without Puritan sanctification. You
should not entice people to Calvinistic (or any) preaching by using worldly
bait. We hope that young people in this movement will grasp the implications
of the doctrines better than their teachers, and come away from the
compromises. But there is a looming disaster in promoting this new form of
Calvinism (also known as The New Calvinism).
你不能在缺乏清教徒的聖別生活下得到清教徒的救贖。你不能慫恿人接受用世界的誘惑所
傳講的加爾文主義。我們希望在這個運動中的年輕人能夠比他們的教師們更清楚的看見這
個運動的內涵，並離開他們的妥協。然而，在這個新形態的加爾文主義（或新加爾文主義
）中有一種若隱若現的災難。
Why do some British Christians who hold the doctrines of grace give
enthusiastic reviews to a book like this? There have been times in the past
when large numbers of young people have suddenly become intellectually
enthusiastic about solid Christian doctrine, only to abandon it almost as
quickly. One thinks of the tremendous response the unique oratory of Francis
Schaeffer secured on university campuses in the 1960s, and no doubt some
young people were truly saved and established, but very many more turned
aside. Gripped by the superiority of a biblical worldview, they momentarily
despised the illogical, flaccid ideas of this world, but the impression in
numerous cases was natural rather than spiritual. The present new, heady
Calvinism, shorn of practical obedience will certainly prove to be ephemeral,
leaving the cause compromised and scarred.
為什麼某些在英國堅守恩典教義的基督徒竟然會對這本書給予那麼高的評價呢？在過去曾
經有一段時期，大量的年輕人突然對於正確的基督教教義產生理性的熱忱，也突然迅速的
放棄了基督教的教義。有人認為這是對於那位獨特的演說家，Francis Schaeffer在1960
年代大學校園工作的巨大回應，但是很快的，許多人就離開了。他們許多人緊緊地被聖經
的世界觀所具有的優越性所抓住，他們立刻就鄙視這個世界反邏輯並鬆弛的觀念，但是這
許多令人眼花繚亂的現象都是出自與天然，而不是屬靈的。現今的這個加爾文主義所體現
出來的順從肯定會被證明是短暫的。
Has the New Calvinism come to Britain yet? Alas, yes; one only has to look at
the 'blogs' of some younger reformed pastors who put themselves forward as
mentors and advisers of others. When you look at their 'favourite films', and
'favourite music' you find them unashamedly naming the leading groups, tracks
and entertainment of debased culture, and it is clear that the world is still
in their hearts. Years ago, such brethren would not have been baptised until
they were clear of the world, but now you can go to seminary, no questions
asked, and take up a pastorate, with unfought and unsurrendered idols in the
throne room of your life. What hope is there for churches that have
under-shepherds whose loyalties are so divided and distorted?
新加爾文主義是否已經來到英國了？哦！是的；只要看看那些年輕的改革宗牧師的博客就
知道了，他們將自己置於他人的顧問的位置上。當你看見他們‘喜歡的電影’，和‘喜歡
的音樂’的時候，你會發現他們都還不羞恥的列出那些下賤文化的領袖，音頻和娛樂節目
，明顯的，世界仍然在他們的心裏面。許多年前，這樣的弟兄直到他們清除了世界後才能
夠被受浸，但是，如今你只要去了神學院，沒有人會挑戰你，就能夠成為牧師，在你生活
的寶座上那個偶像完全不會受到挑戰，也不會投降。那些擁有不夠資格，其忠誠是如此碎
裂並扭曲牧者的教會怎麼可能有盼望呢？
Aside from pastors, we know some 'new' young Calvinists who will never settle
in a dedicated, working church, because their views live only in their heads
and not their hearts. We know of some whose lives are not clean. We know of
others who go clubbing. The greater their doctrinal prowess, the greater
their hypocrisy.
除了牧師一位，我們知道某些‘新派’的年輕加爾文主義者從不會投身與一個教會，因為
他們的觀點僅僅停留在他們的頭腦裏面，而不是在他們的心裏面。我們知道他們某些人的
生活並不是那麼的感覺。我們也知道他們某些人還去夜總會。他們的教義越高超，他們的
虛假也就越嚴重。
These are harsh words, but they lead me to say that where biblical,
evangelical Calvinism shapes conduct, and especially worship, it is a very
humbling, beautiful system of Truth, but where it is confined to the head, it
inflates pride and self-determination.
這些都是嚴厲的換，但是它們促使我說，那些合乎聖經，福音派的加爾文主義者會修正他
們的的行為，特別是敬拜，敬拜是一個非常謙卑，並美麗的真理系統，但是當它僅僅落在
頭腦裏面的時候，它反而會產生驕傲和自以為是。
The new Calvinism is not a resurgence but an entirely novel formula which
strips the doctrine of its historic practice, and unites it with the world.
新加爾文主義並不是一個復興，它完全是一個小說性質的公式，它剝奪了其歷史上的實行
，將自己與世界聯合為一。
Why have the leading preachers servicing this movement compromised so
readily? They have not been threatened by a Soviet regime. No one has held a
gun to their heads. This is a shameful capitulation, and we must earnestly
pray that what they have encouraged will not take over Calvinism and ruin a
generation of reachable Christian young people.
為什麼這個運動的領導階層會做出如此大的妥協呢？他們也沒有經過蘇聯政權的威脅。沒
有人拿槍指著他們的頭。這是一種羞恥性的投降，我們必須堅持不懈的為他們禱告，好叫
他們能夠被鼓舞，別所取加爾文主義，並摧毀一整代的年輕基督徒。
A final sad spectacle reported with enthusiasm in the book is the Together
for the Gospel conference, running from 2006. A more adult affair convened by
respected Calvinists, this nevertheless brings together cessationists and
non-cessationists, traditional and contemporary worship exponents, and while
maintaining sound preaching, it conditions all who attend to relax on these
controversial matters, and learn to accept every point of view. In other
words, the ministry of warning is killed off, so that every -error of the new
scene may race ahead unchecked. These are tragic days for authentic spiritual
faithfulness, worship and piety.
這本書最後報導了一個從2006年開始的，滿帶激情的福音特會所展現的一個令人沮喪的奇
觀。相關的加爾文主義者越舉辦這種成年人的活動，他們就越把cessationist和
non-cessationist，傳統與近代的敬拜元素混在一起，在同時還要維持正確的教導，建立
了一個促使所有參與者會被那些具有爭議的議題，並學習接受所有的觀點。換句話說，警
告的職事被扼殺，以至於每一個錯誤的新觀點都能夠在沒被檢視的情況下發動。那些乃是
對於真正屬靈忠信者，敬拜並敬虔的悲劇。
True Calvinism and worldliness are opposites. Preparation of heart is needed
if we would search the wonders and plumb the depths of sovereign grace. We
find it in the challenging, convicting call of Joshua:
真正的加爾文主義者完全不同。如果我們要探索神恩典的奇妙與深邃，預備心乃是必須的
。然而我們發現約書亞對今日卻有另一種挑戰性的，並能夠說服人的呼召：
'Now therefore fear the Lord, and serve him in sincerity and in truth: and
put away the gods which your fathers served on the other side of the flood,
and in Egypt; and serve ye the Lord. And if it seem evil unto you to serve
the Lord, choose you this day whom ye will serve; whether the gods which your
fathers served that were on the other side of the flood, or the gods of the
Amorites, in whose land ye dwell: but as for me and my house, we will serve
the Lord.'
‘故此，如今要懼怕神，並在嚴肅中，且在真理中服侍祂：你們要撇棄你們的列祖在洪水
的那頭，並在埃及服侍的諸神；並要服侍主。若你們認為服侍主開啟了是邪惡的，那麼你
們今天就要選擇你們要服侍誰；要嗎，服侍你們列祖在洪水的那頭所服侍的諸神，或在你
們所居之地亞摩利人的諸神：但是置於我和我的全家，我們要侍奉耶和華。’
Endnotes
1 His resolution of the question of divine sovereignty versus human free
will, however, is much nearer to the Arminian view.
反而，他對於神的主權與人類自由意志對立問題的答案事實上更趨近與亞米念的觀點。
2 A recent book entitled Worldliness: Resisting the Seduction of a Fallen
World by C J Mahaney and others, hopelessly under-equips young believers for
separation from the world, especially in the area of music, where,
apparently, the Lord loves every genre, and acceptability is reduced to two
misleading and subjective questions.
近期一本由C J Mahaney 並其他作者共同撰寫，名為世界：抗拒墮落世界的誘惑的一本書
，以令人絕望的方式裝備年輕信徒與世界分別，特別是在音樂的領域，主看起來悅納各種
類型的音樂，這種接納的態度將會產生兩種誤導人的結果。