WHO
(A Church History Perspective)
PART 1
I．我們是基督新教PROTESTANTISM:
We are Protestants
1517 馬丁路德 – 宗教改革
Martin Luther – The
Protestant Reformation
天主教 vs. 基督教 （基督新教）之別﹕ Roman
Catholicism vs. Protestantism:
1 . 至高權威﹕《聖經》？或《聖經》 + 教會的教導權威（教皇+會議）？
Highest authority: Bible?
Or the Bible+church’s teaching authority (Pope+ councils)? The magisterium of
the church = the church’s teaching authority
2 . 耶穌基督救贖功勞如何獲得﹕只藉信心？或信心+行為（聖禮）？
How to receive the
benefits of the redemption accomplished by Jesus Christ on the cross: through
faith only? Or faith plus works
(sacraments)?
3. 神人之間中保﹕一位（基督）？或多位（耶穌+聖人）？
The mediator between God
and man: only one (Christ)? Or many
(Christ + saints)?
我們身為基督新教，是因為信念，不是因為方便。
We are Protestants by
conviction, not by convenience.
宗教改革的「五個唯獨」﹕
參﹕《劍橋宣言》。Cf.
II．我們是正統的基督教
ORTHODOX CHRISTIANITY: We Are Orthodox Christians
「正統」 = 走在正的道路上。Orthodox = “right way.”
我們對「正統」的定義﹕相信《聖經》。
Our definition of “orthodoxy”: Bible-believing.
歷史﹕路德會，信義宗教會很多是正統的。歷史上曾有宗教改革後正統神學時期。
Historical
background: Many Christians in the
路德和加爾文的第二，三代，將信仰第內容系統化﹕基督教正統時期。
The
2nd and 3rd generation after Luther and Calvin =the period of Protestant orthodoxy
(Lutheran orthodoxy,
Reformed/Calvinist orthodoxy); they systematized the Protestant faith
into creeds.
涵義﹕新派，自由派，新正統派，新福音派等不是正統基督教信仰。
今天尤其在解經（釋經學）方面，如何判斷一位神學家是否正統，越來越困難。
可是，我們判斷信仰立場時，並不同時判斷持有這信仰者得救與否。
Implication: liberalism,
neo-orthodoxy and neo-evangelicalism are NOT orthodox.
John Frame (personal
remark to author): It is becoming increasingly difficult to determine whether a
scholar is orthodox today, especially in hermeneutics and exegesis.
However, when we discern
a theological position or a belief, we do not at the same time make a judgment
as to whether a person who holds such a belief is saved or not.
J. Greshem Machen, Christianity and Liberalism. 梅欽，《基督教真偽辨》，改革宗。
Cornelius Van Til, Christianity and Barthianism.
ECUMENICITY: We Believe in the Ecumenical (Holy
Catholic) Church
基督教的正統信仰，往往是因為異端出現，教會作出回應而訂定的。
The orthodox Christian faith is often formulated because of the rise of heresies, and through the church’s response to heresy.
早期教會的大公會議﹕基督教承認頭四個會議的決定，尤其是《尼西亞信經》等。
The ecumenical councils of the church, especially the first four (Nicene Council and the Chalcedon Council, etc.), made decisions on the Christian faith which Protestants accept.
不過們不認同由自由派神學領導的普世基督教會合一運動（
However
we do not identify with the “ecumenical movement” embodied in the World Council
of Churches, and the National Council of Churches of Christ
IV．我們是福音派EVANGELICALISM:
We Are Evangelicals
「福音派」 (Evangelical) 一詞有多種不同的用法﹕
There are many ways in
which the word “evangelical” is used:
歐洲，拉丁美洲，非律賓﹕「福音派」一詞 = 基督教（新教）的意思。
In
英國﹕衛斯理的復興，及其後代（第二，第三代）=均被稱為「福音派」。
In
Then came the 2nd and 3rd
generation of the Evangelical Awakening.
英國﹕聖公會裏的福音派。
（2003年﹕第三世界與福音派的聖公會領袖，考慮離開聖公會。）
Evangelicals in the
Church of England = Low Church Anglicans.
2003: Evangelicals in the
Church of England, and Third-World Anglican leaders, are considering leaving
the Anglican Communion.
Low Church’s mission
society = Church Missionary Society.
在1990年代，以宗教社會學角度給「福音派」一個定義；「福音派」人士強調禱告，讀聖經，重生得救的必須，佈道與宣教的重要性。任何喜歡葛培理的人！
這定義可說是準確，但不足夠！ 其實「福音派」就是正統的基督教信仰與生活。
Some sociologists of
religion defined “evangelicalism” this way 1990s:
Evangelicals put an emphasis on prayer, reading the Bible, the necessity of the
born-again “conversion experience”, and the importance of evangelism and
missions. This is an accurate
description, but not an adequate (sufficient) definition! Anybody who likes
Billy Graham!
Evangelicalism is simply
orthodox Christian faith and life.
V．敬虔主義 ﹕我們追求與神親密PIETISM:
We Seek Intimacy with God
歷史上，每一個時期都有神的兒女，追求更直接，親密的經歷神﹕這是正當的。
In every generation in
church history, there are some/many Christians who are hungry and thirsty or a
more direct, a more intimate experience of God.
This is proper and good.
宗教改革之後追求與神親密的運動﹕The
Protestant search for intimacy: several waves.
第一波﹕英國的清教徒運動。 1st wave: English Puritans -1558-1710
第二波﹕荷蘭的敬虔主義 。2nd wave: from England, it spread to
Dutch Pietism.
第三波﹕德國的敬虔主義。 3rd wave (most famous): German Pietism:
Spener, Francke, in
到了19世紀，敬虔主義與後來的基要主義加上了一些特徵﹕
By the 19th century, Pietism took on
some added characteristics:
反知識 Anti-intellectual
反文化
Anti-culture
反主流宗派 Anti-denominational (free church)
反都市 Anti-urban
這是最早期的敬虔運動沒有強調的。This was not emphasized by the earlier Pietists.
閱讀﹕
無。
第五十一課
我們是誰？-- 從教會歷史看福音派的身份 （二）
WHO
(A Church History Perspective)
– PART 2
VI．19，20世紀改革宗領導的護教運動﹕
我們相信《聖經》是經得起理性的挑戰與考驗的
19th - 20th
Century Reformed Apologetics Provides Leadership:
We Believe that the Bible Does Stand the Test and
Challenge of Intellectuals
1790年代 – 康德；破碎了宇宙﹕現象界與真理界。
1790s – Immanuel Kant – the universe is shattered: phenomenal
(logic+science); noumenal (religion+morality)
1790年代 – 士萊馬赫 Friedrich Schleiermacher。
現代（新派）神學的開始 ﹕宗教的本質乃是，人感覺依靠宇宙中的「絕對的」。– father of modern theology (essence of
Christianity = feeling of dependence on “the infinite”)
1812美國長老會的普林斯頓神學院，從普林斯頓大學分出來。
Archibald Alexander – 1st
president
Charles Hodge 賀治 – wrote Systematic
Theology 《系統神學》。
Benjamin B. Warfield
(B.B. Warfield) 華爾費德
– wrote many book reviews
A.A. Hodge – Charles
Hodge’s son
賀治，華爾費德是19世紀，美國教會面對新派神學的護教領袖。
Hodge and Warfield were
the leaders in apologetic vs. liberal theology, in 19th
century.
華爾非德的文章（收在《聖經的默示與權威》一書中），目前還是維護《聖經》默示的經典之作。
B.B. Warfield’s essays, collected in The Inspiration and Authority of the Bible,
are still the classic defense of the Bible’s inspiration.
19世紀美國社會與文化的主流，由長老會，美國版本的加爾文主義領導！
American society and
culture in the 19th century were led by American “Calvinism”
exemplified by the
Presbyterian Church.
1898 荷蘭首相，系統神學家兼Free
Abraham
Kuyper 訪問美國，在普林斯頓大學演講 。
In 1898, the Prime
Minister of the
Abraham Kuyper, Lectures in Calvinism (Eerdmans)
其演講內容，參﹕《加爾文傳》（中國版），下半部。
對美國教會警告﹕歷史告訴我們，人類文明永是敬拜真神與敬拜偶像之爭。
Kuyper warned the
American church: the history of human civilization will always be a battle
between the worship of the true God, and idol-worship.
不幸地，美國走實用主義的路線 (William
James 與 杜威，杜威1920-21訪華)。
Unfortunately,
美國的文化一直是反理性的文化 。
Cf.
a major book in American history; Anti-Intellectualism
in American Life.
胡適﹕少談一些主義，多談一些問題 （胡適 = 杜威的門徒）。Hu Shi (Dewey’s disciple in China): talk less about “-ism’s” (ideologies), more on solving practical
problems.
因此，雖然賀治，華爾費得，凱伯等大聲疾呼，美國教會繼續走實用路線至今
（華人教會透過一部分的宣教士承受了這種反知識，反理性，反神學，反文化精神，以致華人教會的神學思想，神學教育一直貧乏至今。）
Result: Although Hodge,
Warfield and Kuyper defended and expounded the Christian faith, the American
church continued to be fundamentally pragmatic.
The Chinese church inherited this kind of anti-intellectual,
anti-rational, anti-theological, anti-cultural attitude. Result: theological thought and theological
education have been impoverished till now.
注﹕走敬虔主義路線，追求與神親密交通，
不一定等於成為一個反知識，反理性，反文化，反神學者！
Note: A Christian who is
a Pietist, who seeks an intimate relationship with God, does not necessarily
has to be anti-intellectual, anti-rational, anti-culture, and anti-theological.
VII．基要主義﹕我們是基要主義者
FUNDAMENTALISM: We Are Fundamentalists
1860 （南北戰爭）之前﹕無保守、福音派與自由派之分（指美國而言）。
Before 1860 (before the
Civil War, 1861-65): there was no division between fundamentalists and liberals
in the
舉例﹕惠頓大學
Example: The founder of
美國的改革宗長老會是第一個宗派支持黑奴逃離主人。
The Reformed Presbyterian
Church in
美國﹕與新派的爭辯; 福音派、基要派，乃在1870年代之後。
The controversy between
liberal theology and evangelicals occurred from 1870.
新派從歐洲到達美國﹕1870年代（士萊馬赫 F. Schleiermacher，費爾巴哈 Ludwig Feuerbach，達爾文 Charles Darwin等）。
Liberal theology came
from
很有趣的是，時代論也是1870年代進到美國，首先影響長老會圈子人士。
Interestingly,
Dispensationalism also came to
時代論Dispensationalism
– 達秘J.N. Darby 愛爾蘭牧師， 1827-31創立時代論神學
Dispenational theology
began with John Nelson Darby, Irish pastor, ca. 1827-31.
福音派的回應﹕《基要》小冊子系列The
Fundamentals （1900年代）。
Evangelical response to
liberalism: series of booklets, called The
Fundamentals (1900s).
長老會﹕1888年 Charles Briggs 事件– 長老會大多數反對自由派的神學思想。
Presbyterians: 1888 –
forced Charles Briggs (liberal professor, Union Seminary) to resign;
conservatives were the majority in the Presbyterian Church.
1920年代開始﹕自由派與基要派之爭。
Liberal-fundamentalist
controversy came to a head (climax) in the 1920s.
1920 – Bible Union of
China （中國）。
長老會﹕1924年The Auburn Affirmation,
In 1924, over 100
Presbyterian ministers issued “The Auburn Affirmation” in
1929年梅欽離開普林斯頓神學院，創立威敏斯特神學院。
In 1929, J. Gresham
Machen and 3 other professors at Princeton Theological Seminary were forced to
leave. They started Westminster
Theological Seminary. www.wts.edu
1925年，達拉斯神學院成立Dallas Theological Seminary, 與威敏斯特神學院同樣是基要信仰的，是時代論神學圈子的領袖。
In 1925, Dallas
Theological Seminary was started in
1932年梅欽成立獨立長老宣教差會。
1932: some conservatives
under Machen’s leadership started the Independent Board of Presbyterian
Missions.
1936年梅欽被迫離開長老會，成立信正長老會 (Presbyterian Church of America -> Orthodox Presbyterian Church – www.opc.org )
In 1936, J. Gresham
Machen was defrocked, and left the Presbyterian Church USA to start the
Presbyterian Church of America (renamed
Orthodox Presbyterian Church).
1937年﹕信正長老會分裂，聖經長老會成立 (Orthodox
Presbyterian Church -> Bible Presbyterian Church)。
In the same year, the
Orthodox Presbyterian Church split; one group left under the leadership of Carl
McIntyre and started the Bible Presbyterian Church.
浸信會，1948年 — 一部分保守派人士離開浸禮宗（ Northern Baptist Convention
->Conservative Baptist
Association） 。
This kind of
liberal-conservative split was not limited to the Presbyterians. In 1948, some
churches
from the Northern Baptist Convention left, and formed the Conservative Baptist
Association.
（注﹕浸禮宗 = 美北浸信會。 Northern Baptist Convention -> American Baptist
Churches USA.）
1973年代
In 1973, a group of
churches in the Presbyterian Church in the
1970年代﹕美南浸信會內部之爭開始，至到今天﹕保守派與所謂緩和派conservatives vs. moderates – 後者可能是新正統派。
The struggle in the
Southern Baptist Convention began to surface in the 1970s – conservatives
struggled with the moderates (liberals) over who should head the denomination
and the denomination’s seminaries (a conservative leader today is Al Mohler,
president, Southern Baptist Theological Seminary, Louisville, Kentucky)
1970年代﹕路得會內部之爭﹕協和神學院，保守派守住 Lutheran Church-Missouri Synod: Concordia
Theological Seminary; 緩和（新）派被逐，成立「放逐協和神學院」 Seminex = Seminary in Exile = Concordia
Theological Seminary (in exile) 。
In the 1970s, there was a
theological struggle between the conservatives and the moderates in the
Lutheran Church-Missouri Synod. The
moderates (liberals) lost control over Concordia Theological Seminary, and
formed “Seminex” (seminary-in-exile), also named Concordia Theological
Seminary.
1930-1940年代﹕福音派的 “失敗” – 失去控制主流宗派權。
By and large, however, in
the 1930s and 1940s, evangelicals lost control and leadership over the major
(mainline) denominations.
1940年代﹕福音派的重組﹕分離開大宗派者；與留在大宗派者兩大派。
主流宗派教會，福音派宗派教會，獨立教會，機構。
In the 1940s,
evangelicals began to re-organize themselves: some remained in the mainline
denominations; some started new conservative denominations (OPC, Conservative
Baptists, etc.); others started independent churches; others formed parachurch
agencies.
VIII．宣教運動﹕我們相信宣教的必須性
THE MISSIONS MOVEMENT: We Believe in the Imperative
of Global Missions
1806-1811
學生要求公理會設立差會﹕美國差會。
1806-1811 Students at
Williams College and elsewhere in New England petitioned the
Congregational Church to
start a sending agency. Result: first American mission board:
American Board of
Commissioners for Foreign Missions.
1858-60慕迪先生辭掉賣皮鞋工作，開始大型布道事工。
1858-60 Dwight L. Moody
quit his shoe sales business, began large-scale evangelistic preaching minsitry
1870-1880年代﹕慕迪深深地影響了英，美地基督徒大學生。
1870s, 1880s: Moody deeply
influenced numerous university students, Britain and USA.
1883
基督徒學生海外宣教自願運動成立 。
1883 Students formed the
Student Volunteer Movement for Foreign Missions (SVM).
1888
神學生海外宣教自願運動成立。 Inter-Seminary Alliance was organized by seminary
students.
1840-50年代 YMCA 基督教青年會在英國，美國成立；SCM – 學生基督徒運動是青年會的學生部；1890年代後被新派神學影響 – 中國的基督教青年會，1895成立。
1840s-1850s – YMCA was
started in England and America. Student
Christian Movement = the student arm of the YMCA.
1890s and later: the YMCA
was influenced and even controlled by theological liberals.
China’s YMCA was started
in 1895.
海外宣教與學生復興，導致《聖經》學院成立（《聖經》學院=華人傳統神學教育模式）。
Bible schools (Bible
colleges) were started as a result of revival, student movement and missions
movement. (Note: the Bible College is
the traditional form of Chinese theological education.)
初期的《聖經》學院 = 速成班，與主流教會的神學院抗衡。
Bible schools began as
short-term training in reaction against theological seminaries.
芝加哥﹕慕迪聖經學院。Chicago:
Moody Bible Institute
紐約﹕宣信牧師，宣道會的宣教工人訓練學校。New York City (AB Simpson, Christian and
Missionary Alliance): Missionary Training Institute -> Nyack Missionary
College -> Nyack College + Jaffray School of Missions -> Alliance School
of Theology and Missions
-> Nyack College,
Alliance Theological Seminary.
羅省《聖經》學校。 Southern California:
Bible Institute of Los Angeles -> BIOLA University
多倫多《聖經》學院 -> 天道神學院。Canada: Toronto Bible College -> Ontario Bible
College, Ontario Theological Seminary -> Tyndale College and Seminary
大部分《聖經》學院於1930，1940年代成立，增長（敬虔主義，反理性，反文化）。
Most Bible colleges were
established in the 1930s and 1940s: most of them were dispensationalist,
anti-intellectual, anti-cultural. They
embodied/embody the anti-intellectual and anti-cultural spirit of Pietism.
閱讀﹕
無。
第五十二課
我們是誰？-- 從教會歷史看福音派的身份 （三）
WHO ARE WE?
The Evangelical’s Identity
(A Church History Perspective)
– PART 3
IX．「新福音派」與 「認信的福音派」﹕《聖經》無誤之爭 ﹕
我們相信《聖經》是無誤的
NEO-EVANGELICALISM VS. CONFESSING EVANGELICALISM:
THE BATTLE FOR THE BIBLE: WE BELIEVE THE BIBLE IS INERRANT
1943﹕全國福音派聯會成立 。
1943: The National
Association of Evangelicals was established: included those who stayed in
mainline denominations and those who left.
1945
第二次世界大戰結束，福音派軍人（大學生）宣教負擔，宣教機構成立﹕世界宣明會World Vision, 青年歸主 Youth For Christ, 學園傳道會Campus Crusade for Christ.
1945 End of World War II:
many soldiers found Christ during the war (on America’s warships). They return to America and return to college
with a missionary zeal. Late 1940s many
mission organizations were started: World Vision, Youth For Christ ( Billy
Graham, Torrey Johnson, etc.), Campus Crusade for Christ (Bill Bright).
1947﹕富樂神學院成立
1947 Fuller Theological
Seminary was started by a radio preacher, Charles Fuller. President: Harold Ockenga, pastor, Park
Street Church (Congregationalist), Boston (!).
He commuted!
Early professors included
Carl Henry, Harold Lindsell.
1949﹕葛培理洛杉磯佈道大會 。
1949 Billy Graham Los Angeles Crusade: launched
Graham’s worldwide ministry.
1948年﹕福音派神學家協會；唯一信仰立場，乃是《聖經》無誤。
Evangelical Theological
Society – the only basis of faith was the Bible’s inerrancy.
1955﹕《今日基督教》雜誌成立 Christianity
Today magazine﹕ 福音派的喉舌（葛培理的岳父 Dr. Nelson Bell是創辦人，美南長老會宣教士，醫生，長老）。
1955 Christianity Today
magazine was started as a voice for evangelicals – semi-academic. A founder was Billy Graham’s father-in-law,
Dr. Nelson Bell, a Southern Presbyterian (PCUS) medical doctor, missionary,
elder.
1960-70年代﹕薛華 Francis Schaeffer 向青年（包括嬉皮士）傳福音 – Escape
From Reason, The God Who Is There 中譯﹕《理性的規避》，《前車可鑒》。
1960s, 1970s: Francis
Schaeffer loved and reached out to the youth of the Hippie Culture: Wrote Escape from Reason; The God Who is There;
etc.
1976﹕卡特 Jimmy Carter當選美國總統﹕第一位福音派總統。
1976: Jimmy Carter was
elected: he was America’s first born-again evangelical President.
同時期有政治野心的福音派領袖﹕Jerry Falwell, Moral Majority; Pat Robertson (700
Club); James Dobson, Focus on the Family
Others with possible
presidential political ambition: Jerry Falwell, the Moral Majority; Pat
Robertson (700 Club), James Dobson, Focus on the Family etc.
福音派神學院人數劇增，新派神學院人數削減。
Evangelical seminaries
bursting at the seams; liberal seminaries losing students.
1972新派教會人士著書﹕解釋保守教會為什麼增長？Kelly, Why
Conservative Churches Are Growing – written by someone associated with the
National Council of Churches – liberals take notice of conservative growth!
注﹕福音派開始有人數，有勢力了…
Note: Now, evangelicals have the numbers, power
and influence, but …
1965富樂神學院教授不願清楚承認《聖經》無誤；歷史教授翻譯巴特的神學著作等。
1965 Fuller Theological
Seminary: some professors no longer confess in the Bible’s inerrancy; a church
history professor translated Karl Barth’s Church
Dogmatics into English.
1967 福音派與富樂神學教授會議 Wenham, Massachusetts；達不成協議。
1967 – Some theologians
were concerned, and invited Fuller professors to a meeting held in Wenham,
Massachusetts: no agreement was possible between the two camps.
1970年代— 國際《聖經》無誤協會成立 。
Thus in the 1970s, those
leaders who believed in inerrancy, formed the International Council on Biblical
Inerrancy.
Chicago Statement on
Biblical Inerrancy 芝加哥《聖經》無誤宣言 – www.chinahorizon.org
（中文）www.reformed.org
（英文）
Chicago Statement on
Biblical Hermeneutics 芝加哥《聖經》解釋宣言 www.chinahorizon.org
Chicago Statement on
Biblical Application
1980蘭姆Bernard Ramm發表同情巴特神學的觀點﹕《超越基要主義》。
In 1980, Bernard Ramm
announced his Barthian viewpoint in his Beyond
Fundamentalism
1980-81余達心，《今日華人教會》，介紹新派神學，包括巴特。
1990s-2000s 楊牧谷編，《壞鬼神學》。
1980-81 Carver Yu (China
Graduate School of Theology) introduced liberal theology, including Karl Barth,
in a series of articles appearing in Chinese
Churches Today magazine.
Harold Lindsell, The Battle for the Bible
Norman Geisler, Inerrancy
J.I. Packer, Beyond the Battle for the Bible
J.I. Packer, Truth and Power
1996 Cambridge
Declaration – Association of Confessing Evangelicals 《劍橋宣言》。
X．福音派內部信念方面的分類 Varieties
of Evangelical Conviction
改革宗，阿米念主義 Reformed/Calvinism vs. Arminianism﹕
神的揀選，預定，給人能力信主？或人有自由意志與能力選擇信主？
Reformed/Calvinism vs.
Arminianism: Did God elect his chosen people, and gave them the power/ability
to believe? Or does man have both the choice
and ability to choose Christ?
改革宗，時代論Reformed/Covenant Theology vs. Dispensationalism: 舊約與新約時期的救法是完全不同嗎？還是基本上有連貫性？耶穌基督來之後，上帝還對以色列有特別的應許與計劃嗎？教會是一個意外，上帝驚奇地，因以色列民拒絕基督而將福音向外邦人傳？抑或耶穌基督是真以色列，基督徒都是真正守割禮的真以色列人？
Reformed/Covenant
Theology vs. Dispensationalism: Do the Old and New Testament reveal totally
different plans/methods of salvation? Or
is there a fundamental unity/continuity between the Old and the New
Testaments? After the 1st
coming of Christ, does God still have a special promise and special plan for
the Jewish people? Is the church an
accident, because God was surprised that the Jewish people rejected the Messiah
(Jesus Christ) – so he sent the gospel to the Gentiles? Or rather is it that, Jesus Christ is the
true Isreel, and all true Christians are truly circumcised, true Jews?
護教學﹕預設派，證據派。 In apologetics: Presuppositionalism vs.
Evidentialism
預備設派
Presuppositionalists﹕范泰爾
Cornelius Van Til (www.reformed.org,
www.wts.edu) ，薛華 Francis Schaeffer (www.covenantseminary.edu,普及者），John
Frame (www.rts.edu)
證據派
Evidentialists ﹕Norman Geisler,
Josh McDowell
另﹕靠理性論據的古典派。 Classical Apologetics: R.C. Sproul
另﹕新興的改革宗認識學派。New: Reformed epistemology: A. Plantinga, Nicholas
Woltersdorff
嬰孩洗禮，成人洗禮；灑水禮，浸禮。
Paedobaptist
vs. Believer’s baptism; sprinkling vs. immersion
所謂保守派，靈恩派之分別。
The distinction between
the so-called “conservatives” vs. the charismatics.
靈恩運動﹕第一波，第二波，第三波Charismatics: 1st wave, 2nd
wave, 3rd wave
傳統聖詩，現代敬拜讚美，或融合式敬拜。
Traditional vs.
contemporary worship music, or blended worship? (Dr. Barry Liesch at www.worshipinfo.com; the late Dr. Robert Webber.)
婦女按立問題﹕聖經女權運動，男人為頭觀點（見女人與事奉一書，Susan Foh 的論述），或傳統觀點。
Women’s ordination:
biblical feminism? Male headship? Traditional view?
(Council for Biblical
Manhood and Womanhood, read the Danvers
Statement at: www.cbmw.org)
XI．不同世紀興起的宗派DENOMINATIONS BY CENTURY
十六世紀﹕
路德（信義）宗；改革宗﹕長老會，公理會；聖公會；重洗派（門諾會）。
16th
century: Luther/Lutherans, Calvin/Reformed, Presbyterian, Congregationalist,
Henry VIII/Anglican (Episcopalian), Anabaptists (Mennonites, Amish)
十七世紀﹕公理會->浸信會。
17th
century: Congregationalist -> Baptists; Unitarians (today:
Unitarian-Universalists)
十八世紀﹕衛理公會（英國﹕循道會）；歐洲各宗派移民到北美；莫拉維弟兄會。
18th
century: Methodists; European denominations -> US/Canada; Moravians
十九世紀﹕救世軍；基督復臨運動﹕摩門教，耶和華見證人，基督教會，安息日會；門徒會；弟兄會。從歐洲國教分離的宗派﹕播道會，行道會。德國浸信會；宣教運動；基督教青年會(YMCA)﹕不是宗派。
19th
century: Salvation Army; Restoration movements (heresies: Mormons, Jehovah’s
Witnesses, Church of Christ, 7th day Adventists) – Disciples of
Christ/Christian Church;
The
Brethren churches/movement; breakaway
from state church -> Evangelical Free Church (Norway), Evangelical Covenant
Church
(Sweden);
German Baptists -> Baptist General Conference; mission societies, student
volunteer movement, YMCA
二十世紀﹕神召會（五旬節派 = 靈恩運動第一波）；保守的浸信會，保守的長老會（信正長老會，聖經長老會，PCA等）；保守的路德宗；衛斯理會和保守的衛理宗；保守的聖公會；聖經教會（福音堂）；靈恩運動第三波﹕葡萄園團契，等。
20th
century: Pentecostalists/Assemblies of God; conservative Presbyterians,
Baptists, Lutherans, Wesleyans/Methodists, Anglicans; Bible churches/chapels; Third-Wave
charismatics: Vineyard Christian Fellowship, etc.
閱讀﹕
無。
（溫習﹕《芝加哥聖經無誤宣言。》）
PSYCHOLOGY AND THE BIBLE
I.
對非基督教思想的深層剖析
A Penetrating Analysis of Non-Christian Thought（溫習Review）
Christian Thought. The scope of
Christian thought includes knowledge of God, knowledge of self, and knowledge
of the world. What is knowledge? Not just intellectual pursuit of facts; not
just philosophical speculation.
Knowledge which pleases God is “covenant obedience.” (John M. Frame, The Doctrine of the Knowledge of God; The Doctrine of God.) We
must know God, ourselves, and the world in such a way that we obey and submit
to his Word, both in our method (science) and in our interpretation (art). (Richard Pratt, Every Thought Captive.)
All man’s thought is based on “presuppositions,” or his “worldview.” A
worldview is our “heart commitment”: What is man?
Where do man’s problems and needs come from? Where do solutions to problems come
from?
The “heart
commitment” of non-Christian thought: autonomy.
Man is committed to be independent, autonomous from God. Since man sinned and fall, he refuses to submit under God’s
authority. He is his own law (auto –
nomos), his own authority. “Autonomy”
has been the most fundamental principle, the “heart commitment,” or the “presupposition” in all
non-Christian thought ever since the Garden of Eden, and especially in modern
thought and culture (1500-1980).
(Francis Schaeffer, How Should We
Then Live; Pratt.)
Psychology since Sigmund Freud has absorbed the post-Kantian “heart
commitment.” Immanuel
Kant: Man cannot
know (absolute) truth through science and reason. Science and reason can only know the outward of
things. Religious and ethical truth
(God, eternal life, love, free will) is known “beyond” science and reason. Thus, psychology’s presuppositions include:
naturalism (denying the supernatural), materialism (denying the soul and God’s
existence), determinism (denying God’s and man’s freedom as causes), evolution
(denying creation), logical positivism (denying the authority of God’s Word as
method in knowledge), relativism (denying the existence of absolute truth) and
humanism (denying God’s sovereignty in everything), according to Baker’s Dictionary of Psychology and
Counseling.
與一元論相反的是《聖經》的世界觀﹕（一）上帝就是上帝，上帝是創造宇宙的主；（二）人與宇宙都是上帝所創造的；（三）創造主與被造物之間有著絕對的區分。（參﹕范泰爾的著作。）
Note. The opposite of monism is
not dualism! The opposite of monism is
the Bible’s view of the world: (a) God is God, God is creator of the universe;
(b) man and the universe are created by God; (c) there is an absolute
distinction between the Creator and all creation. (Cf. the works of Cornelius Van
Til.)
II.
心理學是什麼？What is Psychology?
Psychology evolved from a “science” (a “social science,” a “behavioral
science,” or a “pseudo-science”) to an eager sales force for New Age
philosophy. But the “New Age” worldview
actually predates the beginning of psychology.
Psychology
is a “pseudo-science.” Science observes
data according to a theory which seeks to interpret the data. The data analyzed should be repeatable and
verifiable. Psychology’s definitions,
data and explanations are often subjective.
(Note: Whether it is conventional science or pseudo-science, man is
committed to his own autonomy, unless science is redeemed and rebuilt with
biblical presuppositions.)
到「後現代」。不過，「後現代」在「現代」之前就有了。（參﹕張逸萍博士的著作﹕www.chinesechristiandiscernment.net; www.chinesebiblicalcounseling.net。）Psychology evolved from being
“modern” (post-Kantian, asserting man’s autonomy over against God and all
God-ordained authority) to “postmodern” (monism). But the “postmodern” actually pre-dates the modern. (Lois Chan, Unholy Alliance. www.chinesechristiandiscernment.net;
www.chinesebiblicalcounseling.net.)
Major
theorists in the history of psychology: Sigmund Freund (psychoanalysis), Carl
Jung, Alfred Adler (cognitive psychology), Carl Rogers (non-directive,
client-centered therapy), and Eric Fromm.
Some names of “Christian counseling” theorists: Gary Collins, James
Dobson.
Over
against secular psychology and “Christian counseling” is “biblical
counseling.” (www.nanc.org; www.timelesstexts.org; www.ccef.org.)
閱讀﹕
053A。「智慧的選擇」。
III．
輔導是什麼？What is Counseling?
Can
counseling be really “non-directive”?
Non-directive counseling is non-counseling counseling! (The idea of “non-directive counseling” comes
from Carl Rogers, a humanist, and is very commonly adopted by Christian
counseling and counseling centers.)
The myth of “mental illness”: what is “illness”? It is when you can observe a problem, prescribe medicine
or do surgery.
Counseling is just talk! (This critique
of psychological counseling is raised not only by conservative Christians, but
also secular writers, including Jews and atheists!) Of
course, Jesus speaks of “illness” as a metaphor.
Counseling
is “talk;” it is “talk” with an ethical perspective. Secular psychological counseling, based on
secular theories, is “non-biblical ethics.”
Non-biblical
counseling’s goals: “equilibrium” (Freud), “self-esteem,” “self-acceptance,” or
“mental health” (whatever that means).
IV．
事情的成因與影響因素Influences and Causation
For 30+ years, Jay E.
Adams has been misquoted and maligned for saying that all counseling problems
are due to sin; there are no physical factors involved. This cannot be further from the truth! From his first book, Competent to Counsel, he has said that there are factors related to
the human body. (Adams’ website: www.timelesstexts.com .)
Works by physicians and psychiatrists
who have joined the Biblical counseling
movement: Robert Smith, A Christian Counselor’s Medical Desk
Reference; Payne, The Healing of
Modern Medicine; and Gary Almy, How
Christian is Christian Counseling?.
The family, obviously, is an important influence on behavior; but it is
not the only influence. Certainly, it is an influence
(injury) which Christ’s power can overcome!
Other factors: heredity, adult experiences, and the body/brain. (Cf. Ed Welch, Blame It On the Brain?)
These factors are as wide as the universe, which includes: (a) man’s
body; (b) the spiritual realm (of Satan and the demons); (c) the physical
universe; and (d) man’s soul (spiritual = behavioral factors). All are under God’s sovereign control (under his
“providence”).
閱讀﹕
054A。亞當斯，「憂慮終日怎麼辦？」。
054B。亞當斯，「如何克服你的恐懼？」。
第五十五課 心理學與《聖經》（三）﹕「心想事成」(Mind Over Matter)
V．
再談「前提」﹕只有好的動機不夠
Presuppositions Revisited: Good
Intentions Are Not Good Enough
羅12﹕2 Romans 12:2
不要效法這個世界。只要心意更新而變化，叫你們察驗何為上帝的善良，純全可喜悅的旨意。
“Do not be
conformed to this world, but be
transformed by the renewal of your mind, that by testing you may discern
what is the will of God, what is goo and acceptable and perfect.”
約壹4﹕1 I John 4:1
親愛的弟兄阿，一切的靈，你們不可都信。總要試驗那些靈是出於上帝不是。因為世上有許多假先知已經出來了。
“Beloved,
do not believe every spirit, but test the
spirits to see whether they are from God, for many false prophets have gone
out into the world.”
Many of us
are Christians involved in some form of counseling work or ministry. As born-again Christians, the Holy Spirit
dwells in us, illumines us, and corrects our wrong understanding of the
truth. The vast majority of us have very
good motives to help people, and to reach out to society with the love of
Christ. That is why we spend the time to
attend seminars such as this one on “Psychology and the Bible.” We believe that the Holy Spirit led you to
come to this seminar.
Our good intentions, and the Holy Spirit’s illumination in our lives,
however, do not change the fact that most Christians entertain notions,
concepts and “presuppositions” (worldviews) which are contrary to what
Scripture teaches. Counselors need to study the
doctrines (teachings) which Scripture proclaims – i.e., study sound,
Bible-based theology, if we are going to be mature and effective. Thus, while we do not judge your motives and
your goal to help people (and you certainly didn’t wake up one day and say, “I
am going to become a follower of pagan, demonic religion”), we do challenge you
to re-think your worldview.
If this were not a seminar on “Psychology and the Bible,” but a seminar
for pastors on “Marketing and the Church Growth Movement,” we will point out to
the pastors who come (who have every good intention to spread the gospel and
bring people into the church) that, despite their good intentions, what they
learn about church growth techniques from many seminaries (especially Doctor of
Ministry programs) is nothing more than advertising and marketing techniques
from the business world of capitalism. While we do not judge the
pastors’ intentions, we would challenge their presuppositions!
The fact
is, most Christian professors of counseling (with the exception of a small
minority who belong to the “nouthetic (biblical) counseling movement”, teach
from the theoretical perspective of secular psychology. “Integration of psychology and
Christianity” is a failure; it is inevitable.
We need the
Holy Spirit’s illumination to cleanse us from these anti-Biblical, anti-God
concepts. The best, most ideal situation
is that we absorb Bible doctrine, and learn the principles of Biblical
apologetics, during our secondary school years.
Then we are prepared to filter wrong concepts when we study psychology
at the university.
Let us
take an example: What is man? How do major psychologists answer this
question? Sigmund Freud – man is a
combination of contradicting desires and drives (the drive for life: sex; and
the drive for death: murder). Freud
fiercely opposes and despises Christianity.
Carl Rogers – the self is the sum total of our past experiences – Rogers
does not believe that the soul exists.
B.F. Skinner (behaviorism) and contemporary studies on the brain and the
body – man is a body, just like an animal.
New Age philosophy/psychology – man is God.
VI．
「心想事成」﹕積極思想的能力
“Mind Over Matter” – the Power of
Thinking
賽55﹕10-11 Isaiah 55:10-11
雨雪從天而降，並不返回，卻滋潤地土，使地上發芽結實，使撒種的有種，使要吃的有兩。我口中所出的話，也必如此，決不徒然返回，卻要成就五所喜悅的，在我發它去成就的事上必然亨通。
“For as
the rain and the snow come down from heaven and do not return there but water
the earth, making it bring forth and sprout, giving seed to the sower and bread
to the eater, so shall my word be that goes out from my mouth; it shall not
return to me empty, but it shall accomplish
that which I purpose, and shall succeed in the thing for which I sent
it.”
弗1﹕11 Ephesians
1:11
我們也在祂裏面得了基業，這原是那位隨己意行作萬事的，照著祂旨意所預定的。
“In him we
have obtained an inheritance, having been predestined according to the purpose
of him who works all things according to
the counsel of his will.”
Many
psychologists and most New Age writers believe in the “power of the mind.” What you think affects what will happen to
you – you can “think” the future into existence.
If “mind over matter” means that what we think can control the physical
world (our bodies, our circumstances, etc.), then only God has that power. Only God – the God of the Bible – has that power
rightfully and absolutely. When God
thinks and says something, he brings things into existence. God says “Let there be light,” and there is
light. God Word is the Word of the Lord;
it is a sovereign, all-powerful Word. Only
God has absolute power of “mind over matter” (Isaiah 55:10-11). God does all things according to the counsel
of his will (Eph. 1:5, 9, 11).
God created man in his own image (Gen. 1:26-28). God is infinite, man is infinite, but man is God’s
image. We do bear some resemblance to
God’s character. Therefore, man’s mind
and man’s thoughts are “analogical to” (an image of) God’s mind and God’s
thoughts. Of course, God’s thoughts are
not our thoughts, and his ways are not our ways (Isaiah 55:8-9) – he is
infinite, we are not; he is sovereign, we are not; he is sinless, we are
not. So our minds do not “create” things
into being (unless we are controlled by an evil spirit). We are to
use our minds in submission to his revelation, in “covenant obedience.”
Any attempt to teach man to use his mind to control matter, is suspect
of usurping the power that only God rightfully exercises. That is why God forbids sorcery
and witchcraft (Deut. Chapter 18). New Age philosophy, in fact,
believes that we ARE God, so we should think and act as if we ARE God. This is blasphemy!
We should learn to
“think God’s
thoughts after God” – in other words, in faith and in obedience to
Scripture. (Cf. John M. Frame, The Doctrine of the Knowledge of God;
and the writings of Cornelius Van Til.)
閱讀﹕
055A。亞當斯，「當怒不可遏的時候怎麼辦？」。
055B。亞當斯，「婚姻觸礁怎麼辦？」。
IX．
我們的自我認同與別人對自己的評價﹕《聖經》的模式
Identity and What Others Think of
Me – A Biblical Model
箴1﹕2-7 Proverbs 1:2-7
要使人曉得智慧和訓誨。分辨通達的言語。
使人處事，領受智慧，仁義，公平，正直的訓誨。
使愚人靈明，使少年人有知識和謀略。
使智慧人聽見，增長學問。使聰明人得著智謀。
使人明白箴言和譬喻，懂得智慧的言詞和謎語。
敬畏耶和華使知識的開端。愚妄人藐視智慧和訓誨。
“To know
wisdom and instruction, to understand words of insight, to receive instruction
in wise dealing, in righteousness, justice and equity; to give prudence to the
simple, knowledge and discretion to the youth – Let the wise hear and increase
in learning, and the one who understand obtain guidance, to understand a
proverb and a saying, the words of the wise and their riddles. The
fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.”
申6﹕4-9 Deuteronomy 6:4-9
以色列阿，你要聽。耶和華我們得上帝是獨一的主。
你要盡心，盡性，盡力，愛耶和華你的上帝。
我今日所吩咐你的話，都要記在心上。
也要殷勤教訓你的兒女，無論你坐在家裏，行在路上，躺下，起來，都要談論。
也要繫在手上為記號，戴在額上為經文。
又要寫在你房屋得門框上，並你的城門上。
“Hear, O
Israel: The Lord our God, the Lord is one.
You shall love the Lord your God with all your heart and with all your
soul and with all your might. And these
words that I command you today shall be on your heart. You shall teach them diligently to your
children, and shall talk of them when you sit in your house, and when you walk
by the way, and when you lie down, and when you rise. You shall bind them as a sign on your hand,
and they shall be as frontlets between your eyes. You shall write them on the doorposts of your
house and on your gates.”
Should we pay any attention to what others think about us? Sometimes yes, but we should not be enslaved
by fear of what others think of us. Many of us are enslaved by three
thoughts: (a) others may see the real me; (b) others may not accept me, but
reject me; (c) others may hurt me, emotionally, physically, sexually. (Cf. When
People Are Big and God is Small, www.prpbooks.com,
www.ccef.org.) The only way to become liberated from this
three-fold fear and slavery, is to fear God first.
However, what other people think of us, may be very helpful and
necessary. God has established several
covenant-institutions when he created the world: marriage and family; work and
government; and rest and worship (Gen. 1:26-2:3). Parents are to teach their children to fear and obey God
(Deut. 6:4-9); teachers are to teach students wisdom and knowledge (“covenant
obedience”); the government should reward those who do good, and punish those
who do evil (Rom. 13). Therefore, these
authority-figures which God has ordained, will make judgments of men, women and
children. This is their duty!
Within the covenant, God tells us who we are – our true identity comes
from God (Romans chapter 8, Ephesians chapters 2-3). Our true identity comes from our understanding of death,
and where we go after death (I Cor. Chapters 4-5). When the issue of our eternal destiny is
settled, then we have our true identity – we have a “strong self-esteem.” We are joyful, we are thankful, because “this
world is not my home” (Heb. 11:11-16).
Our self-understanding is based on gratitude to God’s grace – all that
we have, we owe to Christ.
Another way of putting this is: We are to “deny ourselves, take up the
cross, and follow Christ.” This is our true identity.
X．
罪與救恩﹕究竟福音是什麼？
Sin and Salvation – What is the
Gospel?
羅8﹕29 Romans 8:29
因為他預先所知道的人，就預先定下效法祂兒子的模樣，是祂兒子在許多弟兄中作長子。
“For those
whom he foreknew he also predestined to
be conformed to the image of his Son, in order that he might be the
firstborn among many brothers.”
A professor at Biola University (La Mirada, California) is quoted as
saying that: sin is when our needs are not fulfilled, and when we do not
realize our potential. Biola is home to the Rosemead
School of Psychology. Like Fuller
Theological Seminary’s School of Psychology, Rosemead believes in the so-called
“integration” of psychology with the Christian faith.
But can secular theories of psychology become truly “integrated” with
the Bible’s teaching? This professor’s words have
totally twisted what the Bible teaches about sin. Sin is rebellion against God. Sin is the lack of conformity to, and transgression
of, God’s law (Westminster Shorter Catechism). In other words: What God forbids us to do, we
do; what God commands us to do, we fail to do.
This is sin!
We often confuse our “needs” with “wants.” For example, when a waitress asks me in a restaurant, “Do
you need whipped cream on top of your ice cream?” The whipped cream has nothing to do with what
I need to exist, to live, to be healthy.
It is purely “desire!” We must
distinguish between needs and wants.
As for
“realizing our potential,” we must measure it against Christ (Rom. 8:29). Our “potential” or “goal” in life, is to be
like Christ.
What is
salvation? Not self-esteem! But forgiveness of sins, justification
through faith, being adopted as God’s child, being an heir of an eternal
inheritance, and submitting under the rule of the King, whose Kingdom has come,
and will come in fullness.
XI．
我們怎樣走下去？
How Should We Then
Live/Counsel?
Examine your own values and beliefs.
How do you
answer these three questions? (a) What
is man? (Is he an animal? Is he God?
Is he a bunch of desires? Is he a
bunch of experiences?) (b) Where do
man’s problems come from? (c) Where do
solutions to man’s problem come from?
Equip
yourself with sound, Bible-based doctrine (theology). Counselors need theology! Counselors need a firm foundation in a system
of Bible-based doctrine.
Equip
yourself with Bible doctrine before you attempt to understand and learn secular
theories of psychology and counseling.
Join the
Biblical counseling movement! Become
truly competent to teach God’s Word, and to counsel from Scripture.
For
further information: Westminster
theological Seminary www.wts.edu, Master’s
College MA program www.masters.edu,
Christian Counseling and Educational Foundation www.ccef.org,
National Association of Nouthetic Counselors
www.nanc.org, Dr. Jay Adams’
publishing house www.timelesstexts.org,
Chinese-language resources www.chinesebiblicalcounseling.net,
www.chinesechristiandiscernment.net.
林慈信牧師，中華展望www.chinahorizon.org
www.ccnci.org 直播網絡電視﹕神學教學
張逸萍博士www.chinesechristiandiscernment.net
www.chinesebiblicalcounseling.net （可聽林慈信牧師的聖經輔導課程錄音）
閱讀﹕
056A。亞當斯，「如何從憂鬱沮喪中走出來？」。
056B。亞當斯，「「如何戒癮？」。
I．《聖經》輔導的目標 The
Goal of Biblical Counseling
1．
《聖經》輔導的目標，不是使人感覺舒服 (如佛洛伊德Freud: equilibrium)。
2．
《聖經》輔導的目標，也不是給人一個積極的自尊心 (positive self-esteem)。
3．
《聖經》輔導的目標是﹕助人過有紀律的生活，遵行上帝的話，結出聖靈的果子。
4．
《聖經》輔導的目標是﹕助人有清潔無虧的良心（提前1﹕5）。
5．
《聖經》輔導是教會傳道事工的一種，是神話預的教導 (the ministry of teaching God’s Word)。弗20﹕20-31﹕或在家中（輔導），或在眾人前（講道）。
6．
有人提出異議﹕《聖經》輔導與傳福音有何不同？這樣說，輔導只不過是傳福音？回答﹕這有什麼壞處？我們不傳福音 / 帶領人作基督徒，要作什麼？
7．
以「病人」和人感受為中心 (client-centered) 的輔導至終是自私和懶惰的。必需向人挑戰﹕不可憑感覺；生活的目標是順服神，建立自律，結果子。
II．誰能輔導？Who Can
Counsel?
1．
聖靈是輔導者﹕賽11﹕1-2。
2．
羅馬書15﹕14 – 基督徒都能勸戒，因有良善與知識 。 Competent to Counsel.
3．
有基督徒特別有輔導的恩賜。羅12﹕8。
4．
加拉太書6﹕2 – 基督徒必需輔導，挽回在罪中的人。Ready to Restore.
5．
特別是長老們，牧師傳道們，需要輔導。徒20﹕20，28，31。
III．聖經輔導的對象 Who Should Receive Biblical Counseling?
1．
教會的信徒。教會若不強（內部腐爛），怎樣傳福音？
2．
慕道朋友。為什麼不可以向他們進行聖經輔導？我們很多時候害怕世人不能接受福音，其實我們的懼怕常常使教會癱瘓 (paralyzed)！
IV．清教徒與輔導 The Puritans and Counseling
1．
清教徒成熟，我們這代信徒不成熟。（巴刻J.I. Packer, The
Quest for Godliness.）
2．
為什麼我們不成熟？因為我們對神不認真。（巴刻，《活在聖靈中》, J.I. Packer, Keep
in Step with the Spirit.參看聖靈與聖潔一章。）
3．
清教徒﹕一個牧養教會的運動。 A movement of pastors.
4．
清教徒牧師都從事輔導，稱之為靈魂的醫治 - the cure
of souls。這方面的著作，最有名的是《天路歷程》；最完備的，是 Richard Baxter, A Christian Directory。
5．
20世紀的最佳例子﹕鍾馬田，《靈性低潮》 (Martin Lloyd-Jones, Spiritual Depression)。輔導的基礎是神的話，《聖經》的真理。
6．
如何應用聖經在不同生活情況上。Casuistry: cases of conscience: applying
Scripture.
7．
現代的心理學，是將《聖經》輔導歪曲，世俗化。
8．
清教徒與聖經輔導﹕律法主義？Are Puritans/Biblical Counselors Legalistic?
a. 律法主義 = 要求人遵守聖經沒有定下的規條。
b. 清教徒﹕回到聖經找上帝所吩咐的誡命。
c. 另一極端﹕無律法主義，假自由意志的名義，縱容放縱情欲。
閱讀﹕
057A。亞當斯，《信徒之家》（摘錄一）。
V．《聖經》輔導的步驟 – 提後3﹕16 Steps
in Biblical Counseling
有憐憫的心。
要收集資料。
要以上帝的智慧分析（解釋）資料。
《提摩太後書》3﹕16
1． 教導 – 神是怎麼樣的一位上帝，祂的吩咐是什麼。
2． 督責 – 我們如何的犯了罪，得罪了上帝。
3． 使人歸正 – 禱告悔改，立志改過。
4． 教導人學義 – 操練敬虔，有紀律的生活。
VI． 給人們的盼望 There
is Hope for You
1．
人需要盼望，因為除起初面對的挫折以外，還因受了非《聖經》的輔導而失望或絕望。
2．
我們要給人盼望﹕但不要亂開支票﹕「你丈夫不會跟你離婚的！」（你我怎麼知道？）
3．
真正的盼望﹕你有盼望，若願意按照神的話語面對你的情況，不論你感受如何。
4．
《哥林多前書》10﹕13﹕（一）你不孤獨，你面對的問題不是過于人能擔當的。（二）上帝是不變的，信實的。（三）有盼望，有出路（若你願意按照神的話來面對，回應你的問題，無論感受如何）。（四）出路不是逃避，乃是經過，忍受得著。
VII．基督徒與非基督徒的不同 Is a
Christian Different from a Non-Christian?
既然基督徒也會犯罪，那末，基督徒與非基督徒有什麼不一樣？
1． 重生的基督徒，會對自己的罪完全誠實面對。只有真正重生的基督徒才會。
2． 重生的基督徒，會懂得如何面對罪﹕他會來到十字架面前。只有重生的基督徒才會。
3． 重生的基督徒，在對付罪，勝過罪這事上，是有進步的。
VIII．如何面對家庭背景，如何面對過去 Facing
Family Background, Facing Our
Past
1． 我們要知道求助者的過去家庭背景，傷害等。可是每人必需為自己負責，如何面對過去。我們的過去與現在，都是神的美好安排，我們必需學習感恩。
2． 我們要為過去所犯的罪，少年的私欲，求神赦免。神必定在基督裏赦免我們的罪，這是祂的保證！
3． 接受神的赦免之後，我們要為生命裏的疤痕感謝神。疤痕（特別是回憶）不一定是懲罰；神不咒詛我們一生作次等公民！要從十字架的角度（恩典）來面對過去。基督徒生活肯定會有苦難；原因﹕一，我們生活在一個墮落的世界裏，罪一定帶來苦難；二，基督徒須要為主，為福音受苦；三，我們因別人犯罪而受苦；四，我們自己犯罪因此受苦。
閱讀﹕
058A。亞當斯，《信徒之家》（摘錄二）。
IX．如何面對死亡 Facing
Death
通常有六種面對死亡的方法﹕
1．
否定對方已經去世。
2． 憂傷以致憂鬱。不能正常的工作。
3． 靠自己的力量面對。（很孤單）
4． 對上帝發怒，問﹕為什麼？
5． 向家人發涉怒氣，弟兄姐妹之間不和。
6． 內疚。這是特別侵蝕我們心靈的！
7． 上面六條都是死路。只有依靠上帝才能有效的面對憂傷，勝過憂傷。如何依靠神？以感謝來回憶過去。感謝上帝將已去世的家人（親友）賜為我們，在地上活了這些年日。賞賜的耶和華，收取的耶和華，耶和華的名是應當稱頌的。
8．
換言之，我們要靠神的恩典與已去世的親人道別 (Say Good-bye)，從今以後，以感恩來回憶。
9．
一個安息禮拜講道大綱﹕God is God.
God is good. God will receive His
glory.
X．正視淫亂 The
Biblical View on Sexual Sin
1．
淫亂 (fornication) 是指所有的性罪。人都會犯淫亂的罪。
2． 姦淫 (adultery)是違背婚約的行為。已經結婚的人所的罪，稱為姦淫。
3．
淫亂始於淫念 (lust)。我們的大腦是身體裏最有力的器官。犯罪往往從思想開始。
4．
分析﹕淫念是貪心 (greed) 一種。都犯十誡，都是自我中心生活的表現。
5． 如何勝過淫念（貪心）？ 第一，要在神面前承認我們需要聖靈。求聖靈掌管我們的思想。把我們的思想生活，眼睛，雙手，身體每部分交托聖靈，奉獻給祂用。
6． 第二，要操練內心的滿足 (contentment)。人的身體，性別，靈魂，自我 (identity) 都是神所賜的。因此我們需要為這些事感謝神﹕（一）我們的性別（男，女），（二）我們的身體（是神所造的），（三）我們的感情，包括性方面的（都是神所造的，都是好的；只有誤用是才是犯罪），（四）我們的父母親（不論他們如何養育我們）。
7． 第三，要知道自己的軟弱，而加倍警醒。在哪些情況下我會挑起我的私欲？應該避免看什麼讀物？避免去哪些地方？避免與什麼朋友外出？上網時應該如何警醒？在上列的情況中，要操練禱告! 談戀愛者約會時，應避免停留在哪些地方（會給自己提供誘惑，給魔鬼留地步的地方）？
8．
第四，我們需要彼此守望 (mutual accountability)。
9． 第五，承認我們需要屬靈的遮蓋與保護。要求教會或團契，長者們為我們禱告。
XI．吃藥可以嗎？
我們並不懷疑，吃某一種藥會有某一種的效果 (包括 side effects)。參閱Robert
Smith, M.D., The Christian Counselor’s
Medical Desk Reference. www.timelesstexts.org. 千萬不要勸一個正在吃藥的人，停止吃藥。這不是我們的責任！究竟這個人的問題是什麼？是什麼問題使他 “需要” 吃藥？他的問題是否真的大腦不靈或 chemical imbalance? 很多時候，人的所謂 “心理病” 其實是罪，是逃避責任。<<聖靈的勸誡>>，頁13， 15；
Edward Welch, Blame it on the
Brain? P&R. www.prpbooks.com, www.ccef.org.
XII．世俗的觀念﹕自卑感
1． 《聖經》沒有自卑的觀念。《雅各書》4章的自卑與現代心理學的自卑感沒有關係。
2． 我們的自卑，是因為我們與別人比較。我們非常在意他人怎樣看我們。
3． 我在意別人怎樣看我，主要問題是﹕我自己最重要，比任何人，比神都更重要。
4． 解決自卑感的辦法﹕相信神，感謝祂所賜給我的一切。
5． 因此﹕自卑與自大一樣，都是不信的表現。
6． 很多人很害怕；怕別人看見我的真相；怕別人不肯定我，不喜歡我；怕別人會傷害我。解決的方法﹕先懂得敬畏神！
閱讀﹕
059B。「《聖經》的離婚與再婚觀」。