你可能听说过加尔文主义意味着你相信预定论，但最初 加尔文主义指的是对圣餐运作方式的一种特定看法。 You may have heard that Calvinism means you believe in predestination, but originally Calvinism referred to a specific view of how communion works.
新教没有只有一个教会的原因是早期的新教徒们无法就圣事达成一致。 The reason there's not just one protestant church is because the early protestants couldn't agree on the sacraments.
这就是宗教改革为什么分成不同方向的原因。 This is why the Reformation branched in different directions.
新教徒普遍同意有两个圣事，洗礼和圣餐，但他们对圣事实际的作用存在分歧。 Protestants generally agree that there are two sacraments, baptism and communion, but they disagree on what the sacraments actually do.
关于圣事，新教的观点有一个光谱。 There's a spectrum of protestant views on the sacraments.
一端是浸信会的观点，认为圣事基本上只是一个象征。 On one end, you have the Baptist view, which is that it's basically just a symbol.
圣事实际上并没有什么作用。 The sacraments don't actually do anything.
另一端是路德宗的观点，认为圣事总是有作用，并且是得救所必需的。 On the other end, you have the Lutheran view, which is that the sacraments always do something and they're necessary for salvation.
改革宗的观点介于这两者之间。 The reformed view is in between these two views.
所以路德宗认为洗礼能使人得救，圣餐是真实的基督的身体和血。 So the Lutherans think baptism saves and communion is the real body and blood of Christ.
浸信会认为洗礼不能使人得救，它只是象征你已经得 救的宣告，他们认为圣餐只是象征性地纪念基督。 Baptists think baptism doesn't save, it's just a symbolic declaration that you've been saved, and they think communion is just a symbolic remembrance of Christ.
现在，改革宗的观点介于两者之间，认为洗礼只有在你对基督有信心时才 使人得救，圣餐只有在你对基督有信心时才是真实的基督的身体和血。 Now, the reformed view, which is in between the two, is that baptism saves if and only if you have faith in Christ and communion is the real body and blood of Christ only if you have faith in Christ.
这意味着基督的身体和血只在圣餐中属灵地临在。 So that means the body and blood of Christ are only spiritually present in communion.
等等，我以为我们是单靠信心得救的。 Wait a minute, I thought we're saved by faith alone.
那你为什么说洗礼能使人得救呢？ So why are you saying that baptism saves?
比如，你听说过那个强盗…… Like, did you ever hear about the thief on the...
这是个好问题。 That's a good question.
洗礼能使人得救吗？ Does baptism save?
因为改革宗的答案有点复杂。 Because the reformed answer is kind of complicated.
当我们谈论洗礼时，我们指的是外在的水洗礼，它不能使人得救，以 及内在的圣灵洗礼，它能使人得救，因为那就是一个人信主的表现。 When we're talking about baptism, we're talking about both the outward baptism with water, which doesn't save, and the inward baptism of the Holy Spirit, which does save, because that's the same as a person coming to faith.
但我们可以说洗礼总体上能使人得救，因为这两者在圣事联合中是连结的。 But we can say baptism saves in general because these two things are connected in a sacramental union.
水洗礼是一个标记，但它象征着圣灵的洗礼。 Baptism with water is a sign, but it signifies the baptism of the Holy Spirit.
我们的《威斯敏斯特信条》说，每个圣事都是标记与所 指之物的圣事联合，所以一个的效果可以归于另一个。 Our Westminster Confession says that every sacrament is a sacramental union of the sign and the things signified, so the effects of one can be attributed to the other.
这就是为什么圣经说「洗礼现在救你」，但它澄清说救人的是 洗礼的属灵方面，而不是洗礼的物理方面。（彼前3:21） That's why the Bible says, "Baptism now saves you," but it clarifies that it's not the physical aspect of baptism that saves, it's the spiritual aspect of baptism that saves.
所以如果有人接受了水洗礼，但从未有信心，那洗礼不会 使他得救，因为他只得到了标记，而没有得到所指之物。 So if someone's been baptized with water, but they never have faith, that baptism won't save them because they're only getting the sign, not the thing signified.
这就是为什么耶稣说「人若不是从水和圣灵生的，就不能进神的国 。」（约3:5）那么，如果有人有信心，但没有接受水洗礼呢？ That's why Jesus says, "You need to be born of water and the spirit to be saved." Now, what if someone does have faith, but they don't get baptized with water?
他们还能得救吗？ Can they still be saved?
如果他们无法接受洗礼，是的，他们仍然会得救。 Well, if they're not able to get baptized, yeah, they'll be saved.
但如果他们拒绝洗礼，拒绝这个标记，就可以合理地假设他 们也拒绝了所指之物，因为这两者在属灵上是紧密相连的。 But if they're refusing baptism, if they're refusing the sign, it's safe to assume they're also refusing the things signified because of how spiritually connected the two are.
简单来说，洗礼使你成为基督徒。 To put it more simply, baptism makes you Christian.
外在的水洗礼使你在外表上成为基督徒。 Outward baptism with water makes you outwardly Christian.
内在的圣灵洗礼使你在内心成为基督徒。 Inward baptism of the Holy Spirit makes you inwardly Christian.
但你不能把这两者分开。 But you can't separate the two.
圣餐也是一样，它是另一个圣事。 It's the same for communion, which is the other sacrament.
标记是实际领受饼和杯，所指之物是属灵地领受基督真实的身体和血。 The sign is physically receiving bread and wine and the thing signified is spiritually receiving the real body and blood of Christ.
这就是为什么改革宗的观点是属灵临在。 This is why the reformed view is spiritual presence.
但基督的身体和血只是属灵临在，并不意味着它们不真实。 But just because the body and blood of Christ are only spiritually present, that doesn't make it any less real.
正如《威斯敏斯特信条》所说，「饼和酒可以被称为基督的身体和血，因为它 们与基督属灵联合，但它们仍然是物理上的饼和酒。」它们的本质没有改变。 As the Westminster Confession says, "The bread and wine can be called the body and blood of Christ because they are spiritually united to them, but they still remain physically bread and wine." They do not change substance.
即便如此，当我们领受饼和酒时，如果我们对基督 有信心，我们也属灵地领受基督真实的身体和血。 But even so, when we receive the bread and wine, we are also spiritually receiving the real body and blood of Christ if we have faith in Christ.
所以如果一个没有信心的人领圣餐，他只领受饼和酒。 So if someone who does not have faith in Christ takes communion, they are only receiving the bread and wine.
他没有领受基督的身体和血。 They are not receiving the body and blood of Christ.
他只领受了标记，而没有领受所指之物。 They are only receiving the sign and not the thing signified.
从我们的角度看，浸信会的观点把标记和所指之物分得 太开，因为他们认为圣餐只是基督身体和血的象征。 So from our perspective, the Baptist view separates the sign and the thing signified too much because they think communion is just a symbol of the body and blood of Christ.
而路德宗的观点把标记和所指之物混为一谈，因为他们认为 饼客观上就是基督的身体，即使不信的人领受也是如此。 Whereas the Lutheran view mixes the sign and thing signified too much because they think the bread is objectively the body of Christ, even if an unbeliever takes it.
改革宗的观点正确地区分了标记和所指之物，但没有把它们分开。 The reformed view properly distinguishes the sign and thing signified, but without separating them.
如果你还记得基督论的视频，浸信会的观点可以比 作聂斯托留基督论，因为它分开了基督的两性。 If you remember the Christology video, the Baptist view can be compared to Nestorian Christology because it separates the natures.
而路德宗的观点可以比作一性论基督论，因为它混合或合并了基督的两性。 And the Lutheran view can be compared to Monophysite Christology because it mixes or conflates the natures.
只有改革宗的观点可以比作迦克墩基督论，我们区分基督的两性但不分开它们。 But only the reformed view can be compared to Chalcedonian Christology where we distinguish the natures without separating them.
所以如果有人说「水洗礼不能使人得救，只有灵洗礼能使人得救」，我们会称之为圣事上的 聂斯托留主义，因为虽然技术上正确，但把洗礼分成水洗礼和灵洗礼两个主体是错误的。 So if someone says, "Water baptism doesn't save, only spirit baptism saves," we would call that sacramental Nestorianism because while that's technically correct, it's wrong to separate baptism into two subjects, water baptism and spirit baptism.
虽然洗礼是水和灵的，但在我们心里它是一个概念。 Even though baptism is of water and spirit, it's one concept in our mind.
这就像说人性耶稣不是神性，只有神性耶稣才是神性。 It would be like saying human Jesus isn't divine, only divine Jesus is divine.
或者说马利亚不是神的母亲，她只是耶稣的母亲。 Or Mary isn't the mother of God, she's just the mother of Jesus.
这就是我们所说的聂斯托留主义。 That's what we call Nestorianism.
那就是把耶稣分成两个不同的主体。 That is separating Jesus into two different subjects.
好，但如果我们是单靠信心得救，为什么还需要圣事呢？ Okay, but if we're saved by faith alone, why do we need the sacraments?
好问题。 Good question.
我们是靠重生得救，这和信主或圣灵的洗礼是一样的。 So we're saved by regeneration, which is the same as coming to faith or the baptism of the Holy Spirit.
但我们信的是什么？ But what do we have faith in?
我们信的是基督。 We have faith in Christ.
所以我们也是靠与基督的联合得救，这给了我们永生，因为基督住在我们里面。 So we're also saved by our union with Christ, which gives us eternal life because Christ lives in us.
这发生在我们属灵地领受基督的时候。 And that happens when we spiritually feed on Christ.
这些属灵的实在是看不见的，所以神用可见的标记连接它们，让我们能看见我们的救恩。 These realities are invisible so God links them to visible signs so that we can see our salvation.
这就是圣事的目的。 That's what the sacraments are for.
神是救恩的源头，我们的信心是接受救恩的方式，但圣事被称为救恩的媒介。 God is the source of salvation and our faith is what receives salvation, but the sacraments are called means of salvation.
所以我们可以说神救人，可以说只有信心得救，也可以说洗礼使人得救，这三者并不矛盾。 So we can say God saves, we can say only faith saves, and we can say baptism saves with no contradiction.
解释改革宗圣事学最好的经文是约壹5:8，说「圣灵、水、血这三样 也都归于一。」所以如果没有圣灵，没有重生，你的洗礼和圣餐就不会 有效。洗礼的目的是作为神应许的标记，而神不是向个人作这个应许。 The best verse to explain reformed sacramentology is 1 John 5:8 which says, "The Holy Spirit, baptism, and communion agree in one." So you can't have an effective baptism or an effective communion if you don't have the Holy Spirit, if you're not born again.The purpose of baptism is to be a sign of God's promise, and God doesn't make this promise to individuals.
神是向他的子民集体作这个应许。 God makes it collectively to His people.
这就是为什么我们给婴儿施洗。 That's why we baptize babies.
在圣经里，我们看到洗礼是一种集体的现实。 In the Bible, we see baptism as a collective reality.
这就是为什么整个家庭会一次受洗，也就是彼得说「你们和 你们的儿女都要受洗」的原因。洗礼就是旧约里的割礼。 That's why entire households were baptized at once, and why Peter said, "Be baptized and the promises for you and your children." Baptism is what circumcision was in the Old Testament.
割礼使人成为神国的子民。 Circumcision made someone a citizen of God's kingdom.
这就是圣经说洗礼代替割礼的原因，因为两者的内在实质是一样的。 That's why the Bible says that baptism replaces circumcision, because the inward realities of both are the same.
我们知道新约教会和旧约以色列是同一群人，所以洗礼就是神国的公民身份。 We know that the New Testament church is the same group of people as Old Testament Israel, so baptism is citizenship in God's kingdom.
如果你在一个国家出生，你一出生就是那个国家的公民。 If you're born in a country, you become a citizen of that country at birth.
同样，如果你出生在教会里，你应该在婴儿时期受洗。 The same way if you're born in the church, you should be baptized as a baby.
等等，我婴儿时受洗，但那时我并没有真正明白，那我需要重新受洗吗？ Wait, so, like, I was baptized as a baby, but I didn't really mean it back then, so do I need to get re-baptized?
不，你不需要。 No, you do not.
浸信会认为洗礼没有实际作用，所以他们说必须是个人的选择。 The Baptists think baptism doesn't do anything, which is why they say it needs to be a personal choice.
这就是为什么他们不为婴儿施洗，如果你婴儿时受洗了，他们会给你重新施洗。 That's why they won't baptize babies, and if you were baptized as a baby, they'll re-baptize you.
路德宗认为洗礼能救所有婴儿受洗的人，所以他们当 然会给每个婴儿施洗，因为他们认为洗礼能救人。 Lutherans think baptism saves everyone who receives it as a baby, so of course they baptize every baby, because they think it saves them.
改革宗认为洗礼只救那些信靠洗礼中应许的人，所以我们应该给所有应许之子的孩子施洗。 The Reformed think baptism only saves those who trust in the promises given in baptism, so that means we should baptize all the children of the promise.
《威斯敏斯特信条》说洗礼的效力不依赖于施洗的时刻，所以你可以婴儿时受水 洗礼，但直到很久以后才信主，但这些仍然在圣事上连结，因为神超越时间。 The Westminster Confession says the efficacy of baptism is not tied to the moment when it's administered, so you could be baptized with water as a baby and not come to faith until much later, but those things are still sacramentally connected 'cause God is outside of time.
这仍然是有效的洗礼。 This would still be an effective baptism.
或者你可能在接受水洗礼之前就信了主，但你仍然可 以说你是靠那洗礼得救，因为洗礼的应许延续一生。 Or you could come to faith before you get physically baptized with water, but you can still say that you were saved by that baptism because the promise of baptism extends to the entire life.
这就是为什么改革宗浸信会不是改革宗。 This is why Reformed Baptists are not reformed.
重新受洗或重洗是错误的。 Re-baptism or ana-baptism is bad.
浸信会把洗礼当作人的行为，因为他们说是你宣告对神的信心 ，但实际上洗礼是神的作为，因为是神向你宣告他的信实。 Baptists make baptism into a work of man 'cause they say it's you declaring your faith in God, but actually, baptism's a work of God 'cause it's God declaring His faithfulness to you.
重新受洗基本上是在说神的一个应许不够好。 Re-baptism basically says one promise from God wasn't good enough.
我需要另一个应许。 I need another one.
这就是约翰·加尔文说撒但想让我们拒绝婴儿洗礼的原因。 That's why John Calvin said Satan wants us to reject infant baptism.
现代浸信会会称自己为改革宗，因为他们相信预定 论，但历史上加尔文主义的定义与预定论无关。 Modern Baptists will call themselves Reformed 'cause they believe in predestination, but historically, the definition of Calvinism had nothing to do with predestination.
这个词是路德宗用来描述加尔文对圣餐的看法。 It was used by Lutherans to describe Calvin's view of communion.
路德宗不喜欢加尔文主义的观点，因为我们不认 为基督的身体和血像他们那样临在饼和酒里。 Lutherans don't like the Calvinist view because we don't think the body and blood of Christ are present in the bread and wine like they do.
我们认为基督的身体和血是在天上，但圣灵在我们地上的人与天上的基 督之间形成了联系，所以只有有圣灵的人吃饼时才领受基督的身体。 We think they're present in heaven, but the Holy Spirit forms a bond between us on Earth and Christ in heaven, so that means only people with the Spirit will receive the body of Christ when they eat the bread.
加尔文主义的观点在约翰·诺克斯的《苏格兰信条》中总结，说主的晚餐 是我们灵魂的滋养，圣灵超越了饼和酒与基督身体和血之间的物理距离。 The Calvinist view is summed up in the Scot's Confession by John Knox, which says that the Lord's Supper is nourishment for our souls and that the Holy Spirit transcends the physical distance between the bread and wine and the body and blood of Christ.
《苏格兰信条》还说领受基督的身体和血的目的是使我们与他联合 ，使基督住在我们里面，我们也住在他里面，这给了我们永生。 The Scot's Confession also says the purpose of eating the body and blood of Christ is so that we are united to Him, so that Christ lives in us and we in Him, and this gives us eternal life.
没错，朋友们。 That's right, folks.
根据长老会创始人约翰·诺克斯的说法，圣餐的目的是神化，即分享神的生命和不朽。 According to John Knox, the founder of Presbyterianism, the purpose of communion is theosis, or partaking of God's life and immortality.
这在改革宗圈子里常被称为与基督的联合。 This is often called union with Christ in Reformed circles.
圣亚他那修说：「神成为人，使人可以成为神。」成 为神并不是真的变成神的本质，而是分享神的永生。 Saint Athanasius said, "God became man so that man might become God." Becoming God doesn't literally mean becoming what God is, but it means partaking of God's eternal life.
好，这很棒，但为什么我在我的长老会教会没听过这些？ Okay, this is cool and all, but, like, why haven't I heard this at my Presbyterian church?
嗯，有很多长老会信徒，或者说持半浸信会圣事观的长老 会信徒，基本上是一群给婴儿施洗但不明白原因的人。 Well, there's a lot of Presbyterians, or Presbyterians with a semi-Baptist view of the sacraments, basically a bunch of people who do baptize babies but don't understand why.
部分原因是他们担心如果说出真正的长老会观点，会被指责太公教。 Part of it is because they're worried if they say the real Presbyterian view, they'll be accused of being too Catholic.
如果你想知道真正的改革宗观点，就读我们的信条，特别 是《苏格兰信条》，约翰·诺克斯说洗礼赦免我们的罪。 If you want to know the real Reformed view, just read our confessions, especially the Scot's Confession, where John Knox says baptism forgives our sins.
或者读加尔文的《基督教要义》，他在那里说他对那些不认 为我们在主的晚餐中领受基督真实身体和血的人不满意。 Or read Calvin's Institutes, where he says he's not satisfied with people who don't think we receive the true body and blood of Christ in the Lord's Supper.
你可以在本视频描述里找到《苏格兰信条》。 You can find the Scot's Confession in the description of this video.
它以非常简明的方式解释了所有长老会神学。 It explains all of Presbyterian theology in a very quick and easy way.
这门改革宗神学课程由“为国度的长老会”制作，这是一个致力于 在我们教派——美国长老会——恢复良好圣经神学的非营利组织。 This Reformed theology course is made by Presbyterians for the Kingdom, a non-profit dedicated to restoring good Biblical theology in our denomination, the Presbyterian Church USA.
想了解更多关于我们的信息或捐款，请访问视频描述中的网站链接。 To find out more about us or to donate, visit our website linked in the description.
想要更多改革宗神学资源，可以访问“神学事工”，这是一个由 相信圣经的牧师和神学院教授组成的组织，也属于美国长老会。 For more resources on Reformed theology, go to Theology Matters, an organization of Bible-believing pastors and seminary professors also in the PCUSA.