伪改革宗最想涂抹的《基督教要义》章节摘编

Paul

来自: Paul 2016-12-02 02:05:11

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  • Paul

    Paul 2016-12-02 03:31:37

    加尔文《以弗所书注释》第四章节选

    http://cclw.net/Bible/ephesians/gb/index.htm

    或许我们会感到奇怪,上面保罗是在讲论圣灵的恩赐,而现在他却列陈职司,不是恩赐。原因是当一个人受神的呼召时,恩赐和职位是必然相连的,神指派使徒的牧师时,并不是给他们一副面具,而是给他们恩赐;若没有恩赐,他们就无法尽职。所以一个人若受神的指派为使徒,他并不是空具虚名,因为他在同时得到委派和恩赐。
      祂所赐的……(11) 首先。保罗宣布,教会之受管于福音的传讲,并不是出于人意,而是基督所指定的。使徒们并不是自己委任,而是被基督拣选的。今日真正的牧师,也不是按己意自我推荐,而是被主所兴起的。总的而言,保罗说教训:以传道之法来治理教会,并不是出于人的图谋,而是由主所设立的。这既是出于主所定的,是不能侵犯的旨意,我们就必须要赞同;凡反对或轻视传道之工的人,即损害并反叛制定此法的基督。祂亲自赐与传道师;若不是由祂兴起他们,就没有传道师了。另一方面,除非是被基督亲自所形成和造就,没有人能适合如此显著的职司。今日有传福音的牧师,是因主的恩赐;牧师有传道之能,是由于主的恩赐;他们履行所嘱咐的工作,也是靠着主的恩赐。
      他提到不同的人受派作不同的职司,始终指出那组成整个身体的各部肢体以避免竞争、嫉妒和奢望。人若只顾本身, 取悦自己而嫉妒他人,则就是滥用恩赐了。因此保罗告诉他们,各人都得到某些恩赐了,信徒不应把这些恩赐据为己有,而应该用诸于团体的福利上。关于各种职司的意义,我在哥林多前书第十二章的注释上,已经详细解明。这里我只是要解释本文的意义。保罗在本节中提到五种职司。我知道在这点上有不同的意见。有人认为末两种是指同一种职司。但撇开别人的意见不谈,我愿意来解释我自己的看法。
      【使徒】 我认为"使徒"不是按字根的本义所指,一般性的"差遣",而是具有其特殊的意义。它是专指那些被基督特别拣选,受到最高荣誉的人……即耶稣的十二个门徒,后来再加上保罗。他们的职司是往普世去,宣扬福音的教训,播种教会,并建立基督的国度。因此他们没有地方教会的负担;他们有一个相同的使命,即是无论在何处,都要传扬福音。
      【传道师】的职司类似使徒,但是职分较低。提摩太等人属于这一类。保罗虽然在书信中问安时,将提摩太与他本人联在一起,他却没有称后者为使徒,因他认为"使徒"的名称是他所独有的。因此,主使用他们作使徒的属下,等级仅次于使徒。
      【先知】 有人认为这是指那些具有预测未来之事恩赐的人。但是我认为,本文既是讲论教义,保罗是指突出的预言解经家(参林前十四章注释)。他们借着独特的启示恩赐,把旧约的预言应用于当时代的教训上。然后只要是联于教训,我并不否定他们有预测的恩赐。
      【牧师和教师】 由于这两种名称之间没有点断,有人认为牧师和教师是指同一个职位。克利撒顿和奥古斯丁采取这种见解。我部分同意他们的看法,即保罗同时提述牧师和教师,好似他们是属于同一个职分,我也不否认,在某种限度内,所有的牧师都能被称为是教师。但是这些雷同之处并不影响我的观点,即牧师和教师是两种不同的职分。每个牧师都有教导的责任;但是解释圣经是一种特殊的恩赐,以维护教义的纯正;而一个教师(学者)则并不一定是适于讲道的职司的。
      在我看来,牧师的责任是牧养某一群信徒。我不反对他们同时被称为教师,但是我们必须认清另一等级的教师。他们的职司是监督牧师的教育,并教导整个教会。有时候,一个牧师也可能同时是一个教师,但是这两种职司是不同的。
      同时应当注意,保罗在此所列述的职分,只有末两种是永久性的。因为,神只是一时将使徒,传道师和先知赐给教会;而且当教会腐化时,祂才在教会的规范之外,兴起传道师,以恢复纯正教义在教会中的地位。但是,若没有牧师和教师,则就没有教会的体制了。

    英文原文:http://oll.libertyfund.org/titles/1793#Calvin_0036_1168

  • Paul

    Paul 2016-12-02 03:53:21

    加尔文《哥林多前书注释》哥林多前书12:28-31
    https://www.ccel.org/ccel/calvin/calcom39.xix.iv.html

    He has in the beginning of the chapter spoken of gifts: now he begins to treat of offices, and this order it is proper that we should carefully observe. For the Lord did not appoint ministers, without first endowing them with the requisite gifts, and qualifying them for discharging their duty. Hence we must infer, that those are fanatics, and actuated by an evil spirit, who intrude themselves into the Church, while destitute of the necessary qualifications, as many boast that they are under the influence of the Spirit, and glory in a secret call from God, while in the meantime they are unlearned and utterly ignorant. The natural order, on the other hand, is this — that gifts come before the office to be discharged. As, then, he has taught above, that everything that an individual has received from God, should be made subservient to the common good, so now he declares that offices are distributed in such a manner, that all may together, by united efforts, edify the Church, and each individual according to his measure. 767
    28. First, Apostles He does not enumerate all the particular kinds, and there was no need of this, for he merely intended to bring forward some examples. In the fourth Chapter of the Epistle to the Ephesians, (Ephesians 4:11,) there is a fuller enumeration of the offices, that are required for the continued government of the Church. The reason of this I shall assign there, if the Lord shall permit me to advance so far, though even there he does not make mention of them all. As to the passage before us, we must observe, that of the offices which Paul makes mention of, some are perpetual, others temporary. Those that are perpetual, are such as are necessary for the government of the Church; those that are temporary, are such as were appointed at the beginning for the founding of the Church, and the raising up of Christ’s kingdom; and these, in a short time afterwards, ceased.
    To the first class belongs the office of Teacher, to the second the office of Apostle; for the Lord created the Apostles, that they might spread the gospel throughout the whole world, and he did not assign to each of them certain limits or parishes, but would have them, wherever they went, to discharge the office of ambassadors among all nations and languages. In this respect there is a difference between them and Pastors, who are, in a manner, tied to their particular churches. For the Pastor has not a commission to preach the gospel over the whole world, but to take care of the Church that has been committed to his charge. In his Epistle to the Ephesians he places Evangelists after the Apostles, but here he passes them over; for from the highest order, he passes immediately to Prophets
    By this term he means, (in my opinion,) not those who were endowed with the gift of prophesying, but those who were endowed with a peculiar gift, not merely for interpreting Scripture, but also for applying it wisely for present use. 768 My reason for thinking so is this, that he prefers prophecy to all other gifts, on the ground of its yielding more edification — a commendation that would not be applicable to the predicting of future events. Farther, when he describes the office of Prophet, or at least treats of what he ought principally to do, he says that he must devote himself to consolation, exhortation, and doctrine. Now these are things that are distinct from prophesyings. 769 Let us, then, by Prophets in this passage understand, first of all, eminent interpreters of Scripture, and farther, persons who are endowed with no common wisdom and dexterity in taking a right view of the present necessity of the Church, that they may speak suitably to it, and in this way be, in a manner, ambassadors to communicate the divine will.
    Between them and Teachers this difference may be pointed out, that the office of Teacher consists in taking care that sound doctrines be maintained and propagated, in order that the purity of religion may be kept up in the Church. At the same time, even this term is taken in different senses, and here perhaps it is used rather in the sense of Pastor, unless you prefer, it may be, to take it in a general way for all that are endowed with the gift of teaching, as in Acts 13:1, where also Luke conjoins them with Prophets. My reason for not agreeing with those who make the whole of the office of Prophet consist in the interpretation of Scripture, is this — that Paul restricts the number of those who ought to speak, to two or three; (1 Corinthians 14:29,) which would not accord with a bare interpretation of Scripture. In fine, my opinion is this — that the Prophets here spoken of are those who make known the will of God, by applying with dexterity and skill prophecies, threatenings, promises, and the whole doctrine of Scripture, to the present use of the Church. If any one is of a different opinion, I have no objection to his being so, and will not raise any quarrel on that account. For it is difficult to form a judgment as to gifts and offices of which the Church has been so long deprived, excepting only that there are some traces, or shadows of them still to be seen.
    As to powers and gift of healings, I have spoken when commenting on the 12th Chapter of the Romans. Only it must be observed that here he makes mention, not so much of the gifts themselves, as of the administration of them. As the Apostle is here enumerating offices, I do not approve of what Chrysostom says, that ἀντιλήψεις, that is, helps or aids, consist in supporting the weak. What is it then? Undoubtedly, it is either an office, as well as gift, that was exercised in ancient times, but of which we have at this day no knowledge whatever; or it is connected with the office of Deacon, or in other words, the care of the poor; and this latter idea pleases me better. 770 In Romans 12:7, he makes mention of two kinds of deacons. Of these I have treated when commenting upon that passage.
    By Governments I understand Elders, who had the charge of discipline. For the primitive Church had its Senate, 771 for the purpose of keeping the people in propriety of deportment, as Paul shows elsewhere, when he makes mention of two kinds of Presbyters. 772 (1 Timothy 5:17.) Hence government consisted of those Presbyters who excelled others in gravity, experience, and authority.
    Under different kinds of tongues he comprehends both the knowledge of languages, and the gift of interpretation. They were, however, two distinct gifts; because in some cases an individual spoke in different languages, and yet did not understand the language of the Church with which he had to do. This defect was supplied by interpreters. 773
    29. Are all Apostles? It may indeed have happened, that one individual was endowed with many gifts, and sustained two of the offices which he has enumerated; nor was there in this any inconsistency. Paul’s object, however, is to show in the first place, that no one has such a fullness in everything as to have a sufficiency within himself, and not require the aid of others; and secondly, that offices as well as gifts are distributed in such a manner that no one member constitutes the whole body, but each contributing his portion to the common advantage, they then altogether constitute an entire and perfect body. For Paul means here to take away every occasion of proud boasting, base envyings, haughtiness, and contempt of the brethren, malignity, ambition, and everything of that nature.
    31. Seek after the more excellent gifts. It might also be rendered — Value highly; and it would not suit in with the passage, though it makes little difference as to the meaning; for Paul exhorts the Corinthians to esteem and desire those gifts especially, which are most conducive to edification. For this fault prevailed among them — that they aimed at show, rather than usefulness. Hence prophecy was neglected, while languages sounded forth among them, with great show, indeed, but with little profit. He does not, however, address individuals, as though he wished that every one should aspire at prophecy, or the office of teacher; but simply recommends to them a desire to promote edification, that they may apply themselves the more diligently to those things that are most conducive to edification.

  • Paul

    Paul 2016-12-02 04:12:47

    加尔文《哥林多前书注释》

    1Cor 14:3 但作先知讲道的,是对人说,要造就、安慰、劝勉人。

    https://www.ccel.org/ccel/calvin/calcom39.xxi.i.html

    3. He that prophesieth, speaketh unto men “Prophecy,” says he, “is profitable to all, while a foreign language is a treasure hid in the earth. What great folly, then, it is to spend all one’s time in what is useless, and, on the other hand, to neglect what appears to be most useful!” To speak to edification, is to speak what contains doctrine fitted to edify. For I understand this term to mean doctrine, by which we are trained to piety, to faith, to the worship and fear of God, and the duties of holiness and righteousness. As, however, we have for the most part need of goads, while others are pressed down by afflictions, or labor under weakness, he adds to doctrine, exhortation and consolation It appears from this passage, and from what goes before, that prophecy does not mean the gift of foretelling future events: but as I have said this once before, I do not repeat it.

    1Cor 14:29-33 至于作先知讲道的,只好两个人或是三个人,其余的就当慎思明辨。若旁边坐著的得了启示,那先说话的就当闭口不言。因为你们都可以一个一个的作先知讲道,叫众人学道理,叫众人得劝勉。先知的灵原是顺服先知的;因为 神不是叫人混乱,乃是叫人安静。

    https://www.ccel.org/ccel/calvin/calcom39.xxi.iv.html

    29. Prophets, two or three. As to prophecy, too, he prescribes limits, because “multitude,” as they commonly say, “breeds confusion.” This is true, for we know it by every day’s experience. He does not, however, restrict the number so definitely, as when he was treating of tongues, for there is less danger, in the event of their applying themselves for a longer time to prophesyings, nay more, continued application would be the most desirable thing of all; but Paul considered what the weakness of men could bear.
    There still remains, however, a question — why it is that he assigns the like number to prophesyings and to tongues, except that, as to the latter, he adds particularly — at the most, for if tongues are less useful, there ought assuredly to be a more sparing use of them? I answer, that even in tongues, as he takes the term, prophecy is included; for tongues were made use of either for discourses, 862 or for prayers. In the former department, the interpreter was in the place of the prophet: thus it was the principal and more frequent exercise of it. Only he limits the measure of it, lest it should fall into contempt through a feeling of disgust, and lest those who were less skillful should prevent those that were better qualified from having time and opportunity of speaking; for he would, undoubtedly, have those to whom he assigns the duty of speaking, to be of the more select class, and appointed by their common suffrages. 863 None, however, are more inclined to push themselves forward, than those who have but a slight smattering of learning, so that the proverb holds good, “Ignorance is pert.” 864 Paul had it in view to remedy this evil, by assigning the office of speaking to two or three
    Let the others judge. Lest he should give any occasion to the others to complain — as though he were desirous that the gift of God 865 should be suppressed among them and buried, he shows in what way they may lawfully make use of it for the benefit of the Church, even by keeping silence — if they set themselves to judge of what is said by others. For it is of no small advantage, that there should be some that are skillful in judging, who will not allow sound doctrine to be perverted by the impostures of Satan, or to be otherwise corrupted by silly trifles. Paul, accordingly, teaches that the other prophets will be useful to the Church, even by keeping silence.
    It may seem, however, to be absurd that men should have liberty given them to judge of the doctrine of God, which ought to be placed beyond all controversy. I answer, that the doctrine of God is not subjected to the scrutiny of men, but there is simply permission given them to judge by the Spirit of God, whether it is his word that is set before them, or whether human inventions are, without any authority, set off under this pretext, as we shall have occasion to notice again ere long.
    30. But if anything be revealed to another. Here is another advantage — that whenever there will be occasion, the way will also be open to them. 866 Hence they have no longer any occasion to complain, that the Spirit is bound, or that his mouth is shut. For all have opportunity and liberty allowed them of speaking, when there is occasion for it, provided only no one unseasonably intrudes — having it in view to please himself, rather than to serve some useful purpose. Now he requires this modesty on the part of all — that every one in his place shall give way to another that has something better to bring forward. 867 For this only is the true liberty of the Spirit — not that every one be allowed to blab out rashly whatever he pleases, but that all, from the highest to the lowest, voluntarily allow themselves to be under control, and that the one Spirit be listened to, by whatever mouth he speaks. As to the certainty of the revelation, we shall see ere long.
    31. You can all, one by one. In the first place, when he says all, he does not include believers universally, but only those that were endowed with this gift. Farther, he does not mean that all ought to have equally their turn, but that, according as it might be for the advantage of the people, each one should come forward to speak either more frequently or more seldom. 868 “No one will remain always unemployed; but an opportunity of speaking will present itself, sometimes to one and at other times to another.”
    He adds, that all may learn. This is applicable, it is true, to the whole of the people, but it is particularly suited to the Prophets, and Paul more especially refers to them. For no one will ever be a good teacher, who does not show himself to be teachable, as no one will ever be found who has, in himself alone, such an overflowing in respect of perfection of doctrine, as not to derive benefit from listening to others. Let all, therefore, undertake the office of teaching on this principle, that they do not refuse or grudge, to be scholars to each other in their turn, whenever there shall be afforded to others the means of edifying the Church.
    He says, in the second place, that all may receive consolation. Hence we may infer, that the ministers of Christ, so far from envying, should rather rejoice with all their heart, that they are not the only persons that excel, but have fellow-partakers of the same gift — a disposition which Moses discovered, as is related in sacred history. (Numbers 11:28.) For when his servant, inflamed with a foolish jealousy, was greatly displeased, because the gift of prophecy was conferred upon others also, he reproves him: “Nay,” says he, “would that all the people of God were sharers with me in this superior gift!” And, undoubtedly, it is a special consolation for pious ministers, to see the Spirit of God, whose instruments they are, working in others also, and they derive also from this no small confirmation. It is a consolation, too, that it contributes to the spread of the word of God, the more it has of ministers and witnesses.
    As, however, the word παρακαλεῖσθαι, which Paul here employs, is of doubtful signification, 869 it might also be rendered may receive exhortation. 870 Nor would this be unsuitable, for it is sometimes of advantage to listen to others, that we may be more powerfully stirred up to duty.
    32. And the spirits of the Prophets. This, too, is one of the reasons, why it is necessary for them to take turns — because it will sometimes happen that, in the doctrine of one Prophet, the others may find something to reprove. “It is not reasonable,” says he, “that any one should be beyond the sphere of scrutiny. In this way it will sometimes come to a person’s turn to speak, who was among the audience and was sitting silent.”
    This passage has been misunderstood by some, as if Paul had said, that the Lord’s Prophets were not like persons taken with a sudden frenzy, who, when a divine impulse (ἐνθουσιασμὸς) had once seized them, 871 were no longer masters of themselves. 872 It is indeed true that God’s Prophets are not disordered in mind; but this has nothing to do with this passage of Paul’s writings. For it means, as I have already stated, that no one is exempted from the scrutiny of others, but that all must be listened to, with this understanding, that their doctrine is, nevertheless, to be subjected to examination. It is not, however, without difficulty, for the Apostle declares that their spirits are subject. Though it is of gifts that he speaks, how can prophecy, which is given by the Holy Spirit, be judged of by men, so that the Spirit himself is not judged by them? In this manner, even the word of God, which is revealed by the Spirit; will be subjected to examination. The unseemliness of this needs not be pointed out, for it is of itself abundantly evident. I maintain, however, that neither the Spirit of God nor his word is restrained by a scrutiny of this kind. The Holy Spirit, I say, retains his majesty unimpaired, so as to
    judge all things, while he is judged by no one.
    (1 Corinthians 2:15.)
    The sacred word of God, too, retains the respect due to it, so that it is received without any disputation, as soon as it is presented.
    “What is it, then,” you will say, “that is subjected to examination?”’ I answer — If any one were furnished with a full revelation, that man would undoubtedly, along with his gift, be above all scrutiny. There is, I say, no subjection, where there is a plenitude of revelation; but as God has distributed his spirit to every one in a certain measure, in such a way that, even amidst the greatest abundance, there is always something wanting, it is not to be wondered, if no one is elevated to such a height, as to look down from aloft upon all others, and have no one to pass judgment upon him. We may now see how it is, that, without any dishonor to the Holy Spirit, his gifts admit of being examined. Nay more, where, after full examination, nothing is found that is worthy of reproof, there will still be something, that stands in need of polishing. The sum of all, therefore, is this — that the gift is subjected to examination in such a way, that whatever is set forth, the Prophets consider as to it — whether it has proceeded from the Spirit of God; for if it shall appear that the Spirit is the author of it, there is no room left for hesitation.
    It is, however still farther asked — “What rule is to be made use of in examining?” This question is answered in part by the mouth of Paul, who, in Romans 12:6, requires that prophecy be regulated according to the proportion of faith. As to the passing of judgment, however, there is no doubt, that it ought to be regulated by the word and Spirit of God — that nothing may be approved of, but what is discovered to be from God — that nothing may be found fault with but in accordance with his word — in fine, that God alone may preside in this judgment, and that men may be merely his heralds.
    From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.
    33. For God is not of confusion. 873 We must understand the word Author, or some term of that kind. 874 Here we have a most valuable statement, by which we are taught, that we do not serve God unless in the event of our being lovers of peace, and eager to promote it. Whenever, therefore, there is a disposition to quarrel, there, it is certain, God does not reign. And how easy it is to say this! How very generally all have it in their mouths! Yet, in the meantime, the most of persons fly into a rage about nothing, or they trouble the Church, from a desire that they may, by some means, rise into view, and may seem to be somewhat. (Galatians 2:6.)
    Let us, therefore, bear in mind, that, in judging as to the servants of Christ, this mark must be kept in view — whether or not they aim at peace and concord, and, by conducting themselves peaceably, avoid contentions to the utmost of their power, provided, however, we understand by this a peace of which the truth of God is the bond. For if we are called to contend against wicked doctrines, even though heaven and earth should come together, we must, nevertheless, persevere in the contest. We must, indeed, in the first place, make it our aim, that the truth of God may, without contention, maintain its ground; but if the wicked resist, we must set our face against them, and have no fear, lest the blame of the disturbances should be laid to our charge. For accursed is that peace of which revolt from God is the bond, and blessed are those contentions by which it is necessary to maintain the kingdom of Christ.
    As in all the Churches. The comparison 875 does not refer merely to what was said immediately before, but to the whole of the foregoing representation. “I have hitherto enjoined upon you nothing that is not observed in all the Churches, and, in this manner, they are maintained in peace. Let it be your care, therefore, to borrow, what other Churches have found by experience to be salutary, and most profitable for maintaining peace.” His explicit mention of the term saints is emphatic — as if with the view of exempting rightly constituted Churches from a mark of disgrace. 876

  • Paul

    Paul 2016-12-02 05:17:00

    翻译楼上的一段:

    From this passage of Paul’s writings, we may conjecture how very illustrious that Church was, in respect of an extraordinary abundance and variety of spiritual gifts. There were colleges of Prophets, so that pains had to be taken, that they might have their respective turns. There was so great a diversity of gifts, that there was a superabundance. We now see our leanness, nay, our poverty; but in this we have a just punishment, sent to requite our ingratitude. For neither are the riches of God exhausted, nor is his benignity lessened; but we are neither deserving of his bounty, nor capable of receiving his liberality. Still we have an ample sufficiency of light and doctrine, provided there were no deficiency in respect of the cultivation of piety, and the fruits that spring from it.

    从保罗的这段文字,我们可以推知教会曾是多么辉煌,充满了各样的属灵恩赐。有一班又一班的先知,以至于要费心思让他们按次序说话。恩赐是如此丰富多样,以至于过多。现在我们可以看出我们的缺乏,或者不如说是贫瘠。但是在此我们得着了公正的惩罚,来报应我们的忘恩负义。因为不是上帝的丰盛用尽了,也不是祂的仁慈减少了。而是我们既不配得祂的丰盛,也没有能力接收祂的慷慨。不过如果我们在敬虔的养成上没有缺失,所生发的果效没有亏损,我们还是能有充足的亮光和教导。

    ————————
    可以看出加尔文在属灵恩赐方面有内在的矛盾,一方面认为像使徒、先知、传福音等恩赐在这个时代虽然可能有,但是已经没有使徒时代那么显著。另一方面他羡慕使徒时代属灵恩赐尤其是先知恩赐的丰富,承认这是教会腐败悖逆的报应。言外之意是,恩赐会因教会的顺服而加增。

  • 黄段无誉祸

    黄段无誉祸 (请勿邀请我参加任何私密小组) 2016-12-02 13:26:02

    一个教师(学者)则并不一定是适于讲道的职司的
    --------------------------
    加尔文受当时腐败的学术圈子影响,这句话明显是错误的。
    教师这种属灵恩赐,显然并非和世俗教育界的教师行业一样,不然,我们教会的那些在学校当老师的肢体们例如张薇姊妹岂不就有教师的属灵恩赐了呢?
    教会的教师当然也是一名学者——广义的学习者,而不只指靠上学能赚钱的人,但他一定是站讲台的人,如果一个人只能写圣灵感动他进行正确解经的文章,却没有机会登台宣读这些宝贵真理,那么一定是教会腐败。伪改革宗分子就是利用了加尔文表述上这么一点点偏差,大做文章,建立了腐败的牧师负责制度,其实就是牧师教皇制,比所有的主教制更为变坏,让健康的长老制度名存实亡。
    牧师才是并非一定需要站讲台讲道的,一个牧师完全可以从不登台长篇讲道,却按神真实的托付牧养好了教会。限于当时腐败的教会环境,可惜加尔文弟兄对此没有明确的认知。
    我盼望刘沐端弟兄尽快发现自己有什么属灵恩赐,愿圣灵显明神大而可畏的旨意在刘弟兄身上。

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