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2017年11月8日教會流行觀念

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ICCP信仰宣言主题十七:关于男性与女性的圣经区别(丹佛宣言)

小小羊说明:
丹佛宣言一个很重要的主题,
就是针对当今社会与教会中的女权主义(女性主义)偏离圣经的问题。
“在许多基督徒家庭中,
女性主义使得丈夫轻易放弃了他们被造的责任——–去领导和供应,
结果导致双重诅咒落在女人身上。
现在,女人承担起夏娃的诅咒以及亚当的责任。”


“一般的基督教女性吸收了一种虚假的观念:
尊严和成就,来自‘职业生涯’以及‘在家庭外最大限度地使用她的才能’。
至于料理家务和养育儿女的责任,
则较无意义、不那么有尊严、而且不那么有成就。”
(摘自ICCP执行长Eugene Clingman博士的主题说明文章)

关于男女性别议题的丹佛宣言,会议或参考的成员非常多,
有兴趣的人可自己去看英文版。
我在这里仅简单列举一些华人界较知名的神学家:
像:
Wayne A. Grudem (韦恩˙格鲁登)或译(古德恩)
John Piper (约翰˙派博)
D. A. Carson (卡森)
John MacArthur, Jr. (约翰˙麦克阿瑟)
J.I. Packer, (巴刻)
R. C. Sproul (史普罗)或译(史鲍尔)

我列举这些重量级神学家,是要告诉大家一个很重要的事:
这些条文讲的,有些,可能和我们原本的认知与习惯有极大差异。
但因为这些条文是这么多重量级的福音派神学家检验过或一起制定的,
所以,即使我们不认同这里面的任何一点,也请不要轻易就否定这些条文。
请认真思考并用圣经检验这些条文,并顺服圣经。

以下开始丹佛宣言内容:

关于男性与女性的圣经区别(主题十七)
丹佛宣言(圣经的两性观会议所制定)
http://churchcouncil.org/index.php/the-official-documents/17-feminism/

一、理由(Rationale)
观察到下列描述的当代发展,我们对此深感关切,所以我们已经在我们的目的上受到感动:
We have been moved in our purpose by the following contemporary developments which we observe with deep concern:

1. 在我们的文化中,对男人特质与女人特质间的‘互补性差异’,
广为传布的不确定性和混淆;
The widespread uncertainty and confusion in our culture regarding the complementary differences between masculinity and femininity;

2. 这个不确定性与混淆,造成了婚姻结构瓦解的悲剧性结果,
这婚姻本是上帝从男性与女性那美丽且多样的丝线所织成的;
the tragic effects of this confusion in unraveling the fabric of marriage woven by God out of the beautiful and diverse strands of manhood and womanhood;

3. 对女权者主张的平等主义(feminist egalitarianism)渐增的提倡,
伴随对圣经所描绘下列二者间那种令人愉悦的和谐的扭曲或忽略—–
被救赎的丈夫那种爱与谦卑的领导,
被救赎的妻子那种智慧与甘愿对丈夫领导的支持;
the increasing promotion given to feminist egalitarianism with accompanying distortions or neglect of the glad harmony portrayed in Scripture between the loving, humble leadership of redeemed husbands and the intelligent, willing support of that leadership by redeemed wives;

4. 对于母亲身份、全职家庭主妇、以及许多历史上被女人所做的事工的价值,
广为传布的矛盾心态;
the widespread ambivalence regarding the values of motherhood, vocational homemaking, and the many ministries historically performed by women;

5. 把圣经与历史上认定为不合法或反常的性关系,
不断增长的视为合法的宣称;
以及日渐增多的对人类性行为色情化的描绘;
the growing claims of legitimacy for sexual relationships which have Biblically and historically been considered illicit or perverse, and the increase in pornographic portrayal of human sexuality;

6. 在家庭中,身体和情感虐待的暴增;
the upsurge of physical and emotional abuse in the family;

7. 在教会领导上,‘不合圣经教导的男人和女人角色’的兴起,
却反向导致‘合乎圣经的忠实见证’的严重障碍;
the emergence of roles for men and women in church leadership that do not conform to Biblical teaching but backfire in the crippling of Biblically faithful witness;

8. 对释经学上怪异论点渐增的盛行与接受,
而这些怪异论点,是为了重新解释意思非常明显清楚的圣经经文,
而设计出来的;
the increasing prevalence and acceptance of hermeneutical oddities devised to reinterpret apparently plain meanings of Biblical texts;

9. 这样一来,经文清晰性所伴随的圣经权威,
就被怪异论点随之而来的威胁所危及;
并且一般人也能理解的经文意思,
就被限缩到只有技术精巧的人才能理解的领域去;
the consequent threat to Biblical authority as the clarity of Scripture is jeopardized and the accessibility of its meaning to ordinary people is withdrawn into the restricted realm of technical ingenuity;

10. 以及在所有这一切的背后,
教会中有些人,对这些时代精神的论点明显的包容,
建构于牺牲了有吸引力的、彻底的圣经真实可靠性(Biblical authenticity)上。
而这个在圣灵大能下的圣经真实可靠性,
可以改造,而非反映(reflect)我们这生病的文化。
and behind all this the apparent accommodation of some within the church to the spirit of the age at the expense of winsome, radical Biblical authenticity which in the power of the Holy Spirit may reform rather than reflect our ailing culture.

二、目的 (Purposes)
虽然认知了伴随我们自己的有罪与有误,
并且承认许多真诚福音派立场者并不同意我们所有的信念,
尽管如此,被‘先前的观察’,以及被‘圣经关于两性互补的高贵版本仍可能赢得基督教会的心思和意念的盼望’所感动,
我们致力于追求下列目的:

Recognizing our own abiding sinfulness and fallibility, and acknowledging the genuine evangelical standing of many who do not agree with all of our convictions, nevertheless, moved by the preceding observations and by the hope that the noble Biblical vision of sexual complementarity may yet win the mind and heart of Christ’s church, we engage to pursue the following purposes:

1. 研究并解释圣经对男人和女人之间关系的观点,特别是在家中和在教会中的部分。
To study and set forth the Biblical view of the relationship between men and women, especially in the home and in the church.

2. 促进代表这个观点的学术性和通俗性材料的出版
To promote the publication of scholarly and popular materials representing this view.

3. 鼓励一般信徒的自信:自己去研究和了解圣经教训,特别是针对男人和女人之间关系的议题。
To encourage the confidence of lay people to study and understand for themselves the teaching of Scripture, especially on the issue of relationships between men and women.

4. 在适当的生活领域中,鼓励这个深思熟虑和敏锐的圣经观点的应用。
To encourage the considered and sensitive application of this Biblical view in the appropriate spheres of life.

5. 就因此
And thereby

——-对那些因着对上帝在男性和女性方面的旨意不充分的理解而来的伤害,带来‘个人’和‘关系’的医治,
to bring healing to persons and relationships injured by an inadequate grasp of God’s will concerning manhood and womanhood,

——-透过对上帝赋予的男人和女人角色真正的了解和做法,帮助男性和女性领悟他们全部的事工潜能,
to help both men and women realize their full ministry potential through a true understanding and practice of their God given roles,

——-借着抱持会吸引这破碎世界的关于男女性别关系的圣经整全性,来促进福音在全人类中的广传
and to promote the spread of the gospel among all peoples by fostering a Biblical wholeness in relationships that will attract a fractured world.

三、确认(Affirmations)
基于我们对圣经教训的了解,我们确认下列:
Based on our understanding of Biblical teachings, we affirm the following:

1. 亚当和夏娃都是按著上帝的形像造的,
在上帝面前都是平等的人,但在他们的男女身份上有所不同(区别)。
(创1:26-27; 2:18)

Both Adam and Eve were created in God’s image, equal before God as persons and distinct in their manhood and womanhood (Genesis 1:26-27, 2:18).

2. 男性与女性角色的不同(区别),是上帝所命定的,以做为创造次序的一部份,
而且应该在每一个人的心中找到回响(echo)。
(创2:18, 21-24; 林前11:7-9; 提前2:12-14)

Distinctions in masculine and feminine roles are ordained by God as part of the cre¬ated order, and should find an echo in every human heart (Genesis 2:18, 21-24; I Corinthians 11:7-9; I Timothy 2:12-14).

3. 亚当在婚姻中作头,乃在堕落之前为上帝所设立,而不是罪的一个后果。
(创2:16-18, 21-24; 3:1-13; 林前11:7-9)

Adam’s headship in marriage was established by God before the Fall, and was not a result of sin (Genesis 2:16-18, 21-24; 3:1-13; I Corinthians 11:7-9).

4. 堕落引进了男人和女人之间关系上的扭曲。(创 3:1-7, 12, 16)
——–在家中,丈夫爱的、谦卑的作头,倾向于被‘掌控’或‘消极’所取代;
妻子智慧的、甘愿的顺服,倾向于被‘篡位’或‘奴性’所取代。
——–在教会中,罪使男人倾向一种世俗的贪爱权力,或一种属灵责任的放弃;
使女人倾向于抗拒对她们角色的限制,或忽略她们在适当事工上恩赐的使用。

The Fall introduced distortions into the relationships between men and women (Genesis 3:1-7, 12, 16).
¬¬-In the home, the husband’s loving, humble headship tends to be replaced by dom-ination or passivity; the wife’s intelligent, willing submission tends to be replaced by usurpation or servility.
-In the church, sin inclines men toward a worldly love of power or an abdication of spiritual responsibility, and inclines women to resist limitations on their roles or to neglect the use of their gifts in appropriate ministries.

5. 旧约和新约,都显明了上帝赋予男人和女人角色同等的高价值和尊严。
(创1:21-27; 2:18; 加3:28)
旧约和新约,也都确认了男人在家中和在盟约社群中作头的原则。
(创2:18; 弗5:21-33; 西3:18-19; 提前2:11-15)。

The Old Testament, as well as the New Testament, manifests the equally high value and dignity which God attached to the roles of both men and women (Genesis 1:21-27, 2:18; Galatians3:28). Both Old and New Testaments also affirm the principle of male headship in the family and in the covenant community (Genesis 2:18; Ephesians 5:21-33; Colossians 3:18-19; I Timothy 2:11-15).

6. 基督里的救赎,目标针对着‘移除那些因咒诅而来的扭曲’。
——在家中,丈夫应该抛弃严厉或自私的领导,
并且应该在对他们妻子的爱和照顾中成长;
妻子应该抛弃对她们丈夫权柄的抗拒,
并且应该在对她们丈夫的领导上甘愿和喜乐的顺服中成长。
(弗5:21-33; 西3:18-19; 多2:2-5; 彼前3:1-7)
——在教会中,基督里的救赎给男人和女人在救恩上同等的祝福;
尽管如此,教会中某些治理和教导的角色,仅限于男人可担任。
(创3:28; 
林前11:2-16; 提前2:11-15)

Redemption in Christ aims at removing the distortions introduced by the curse.
-In the family, husbands should forsake harsh or selfish leadership and grow in love and care for their wives; wives should forsake resistance to their husbands’ author¬ity and grow in willing, joyful submission to their husbands’ leadership (Ephesians 5:21-33; Colossians 3:18-19; Titus 2:2-5; I Peter 3:1-7).
-In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men (Genesis 3:28; I Corinthians 11:2-16; I Timothy 2:11-15).

7. 在生命的全部领域中,基督是男人和女人至高无上的权威和导引,
以致于没有任何地上的顺服—-不管是家中的、宗教的、或公民的—-
会暗示一种命令,叫任何人遵守一种‘人类的权柄’以致于犯罪。
(但3:10-18; 徒4:19-20; 5:27-29; 彼前 3:1-2)

In all of life Christ is the supreme authority and guide for men and women, so that no earthly submission–domestic, religious, or civil– ever implies a mandate to follow a human authority into sin (Daniel 3:10-18; Acts 4:19-20, 5:27-29; I Peter 3:1-2).

8. 在男人和女人心中,那种呼召去投入事工的真诚感动,
绝不能被用来把对特别事工的合乎圣经的准则放在一旁。
(提前2:11-15; 3:1-13; 多1:5-9)
反而,圣经的教导,
必须维持为检测我们对上帝旨意的个人主观分辨的权威依据。

In both men and women a heartfelt sense of call to ministry should never be used to set aside Biblical criteria for particular ministries (I Timothy 2:11-15, 3:1-13; Titus 1:5-9). Rather, Biblical teaching should remain the authority for testing our subjective discernment of God’s will.

9. 世界半数人口仍在福音所及之处以外,
还有无数已听过福音的社会中失丧的人,
还有压力和疾病、营养不良、居无住所、不识字、无知、老化、成瘾、犯罪、
监禁、精神官能症、和孤独。
因此,没有任何一个感受到来自上帝的激情,
要去使上帝的恩典在文字和行为上为人所知的男人或女人,
为了基督的荣耀和对这堕落世界的益处,
需要去过一种无法充分实现的事工的生活。(林前12:7-21)

With half the world’s population outside the reach of indigenous evangelism; with countless other lost people in those societies that have heard the gospel; with the stresses and miseries of sickness, malnutrition, homelessness, illiteracy, ignorance, aging, addiction, crime, incarceration, neuroses, and loneliness, no man or woman who feels a passion from God to make His grace known in word and deed need ever live without a fulfilling ministry for the glory of Christ and the good of this fallen world (I Corinthians 12:7-21).

10. 我们确信,否认或忽视这些原则,必然在我们的家庭、我们的教会、以及一般文化中,导致渐增的毁灭性后果。
We are convinced that a denial or neglect of these principles will lead to increasingly destructive consequences in our families, our churches, and the culture at large.

补充说明:
这篇的中文翻译是我用ICCP信仰宣言的中文版当基础去改译。
假使有任何翻译错误或不当之处,欢迎提出指正,以使翻译更正确且易懂。

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