240218 XZSex 13 性別性向同性戀：門徒訓練 - Audio de Archivo Gratis

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240218新福主日學：性別性向同性戀：聖經觀點01      高阿丹

**參考文件：**2020 PCA Ad Interim Committee On Human Sexuality： [https://pcaga.org/aicreport](https://pcaga.org/aicreport)/

新福西敏信仰告白主日學課程： [https://archive.org/details/@pulireformed?query=XZWCF](https://archive.org/details/@pulireformed?query=XZWCF)+

中文翻譯：高阿丹/新莊改革宗福音教會；使用中文版本請註明出處

BIBLICAL PERSPECTIVES FOR PASTORAL CARE—–

DISCIPLESHIP, IDENTITY, AND TERMINOLOGY

聖經**牧養觀點——**門徒訓練，身分，用詞

GA Assignments 1.b.2

propriety of using terms like “gay Christian” when referring to a believer struggling with same-sex attraction;

是否可合宜地稱面對同性吸引爭扎的信徒為「同性戀基督徒」

1.b.3

status of “orientation” as a valid anthropological category;

「性向」是否為一個正當的人類區分範疇

1.b.4

practice of “spiritual friendship” among same-sex attracted Christians;

經歷同性吸引基督徒之間的「屬靈友誼」

1.c

analysis of WLC 138 & 139 regarding same-sex attraction, with careful attention given to the compatibility of the 7th commandment and same-sex attraction and the pursuit of celibacy by those attracted to the same sex

以西敏大要理問答138和139分析同性吸引，特別留意同性吸引可否符合第七誡命，以及受同性吸引的人追求獨身

There is a very important sense in which pastoral care for Christians experiencing attraction to the same sex is, at an essential level, the same as for any other believer who is struggling with sin in our fallen world. All believers regardless of their struggles are made in the image of God and created by him to worship him (Gen. 1:27, 1 Cor. 6:20). All believers have repented and believed upon the Lord Jesus for salvation (Mark 1:15, Rom. 10:9). All believers must mortify their sins, pursue holiness, and strive to live in light of their union with Christ (Rom. 8:13). Nevertheless, it is undeniable that our particular cultural moment—with our culture’s embrace of the sexual revolution and discarding of the Biblical sexual ethic, as well as the failure of some churches to speak with theological clarity and compassion—the pastoral care of same-sex attracted people requires special consideration. In this section of our Report, we seek to address some of the primary issues surrounding the pastoral care of those who experience same-sex attraction in the church, particularly focusing on areas that the General Assembly has asked us to address. Here we will only address them briefly in summary, trusting that our shepherds will further study the Scriptures, our Confessional standards, and some of the recommended writings in the Report’s bibliography for further guidance.

在非常重要的意義上，對受同性吸引基督徒的教牧關懷，在本質上與對其他身處墮落世界與罪抗爭的信徒的關懷是一樣的。所有信徒，無論他們有什麼的掙扎，都是按照上帝形象所造、為要敬拜上帝的（創 1:27；林前 6:20）。所有信徒都已悔改並相信主耶穌以得救（可 1:15；羅 10:9）。所有信徒都必須治死罪，追求聖潔，努力活出與基督聯合之現實（羅 8:13）。儘管如此，不可否認的是，在我們這個特殊的文化時刻（cultural moment）——我們的文化擁抱性革命，拋棄聖經的性倫理，以及某些教會未能以清晰的神學和憐憫發聲——對受同性吸引者的牧養有其特別考量。在報告的這一部分，我們試圖處理一些教會中對受同性吸引者牧養相關的主要問題，特別是大會要求我們討論的範圍。在此，我們只簡要地概述這些問題，相信我們的牧者會進一步研讀聖經，我們的認信標準，以及本報告書目中推薦的一些著作，以得更多導引。

DISCIPLESHIP FOR BELIEVERS EXPERIENCING SAME-SEX ATTRACTION

經歷同性吸引信徒的門徒訓練

It is crucially important that our churches communicate to same-sex attracted believers experiencing same-sex attraction39 that faithfulness to God’s call to discipleship upon their lives is possible. An unclear understanding of the Reformed position that sinful temptations themselves, as well as sins of the will, are to be repented of might reasonably lead some to believe that faithfulness is impossible and pursuing holiness is an exercise in futility. We should be clear that while every Christian’s obedience remains imperfect and tainted by sin in this life, there is still a very real and important sense in which through Christ all Christians have been equipped for real and progressive obedience to God that brings him honor and is worthy of rejoicing in (WCF 16.6). This remains true even if their attraction to the same sex does not go away.

至關重要的是，我們的教會要向經歷同性吸引39的信徒傳達這一個訊息：忠於上帝對他們生命的門徒呼召是可能的。如果非清楚地理解對改革宗立場，即有罪的誘惑本身以及意志上的罪都是須要悔改的罪，那就可能導致一些人認定忠實是不可能的，追求聖潔也徒勞無益。我們要清楚指出，雖然每個基督徒今生的順服都不完美，都受罪的玷污，但在一個非常真實而重要的意義上，每一個基督徒都藉著基督得著裝備，而能夠真正地、漸進地順服上帝，從而榮耀上帝，值得為之喜樂（西敏告白16.6）。即使他們的同性吸引沒有消失，這順服仍然真實。

Sanctification—The Already-Not-Yet Tension

成聖**——**已然與未然的張力

The call to discipleship for all believers means that none of us can be content to remain unchanged. Indeed, in and through Christ we are in the process of being changed, conformed to the image of Christ. But what does that change look like? What kind of change is normative for believers who experience same-sex attraction? These questions have generated much debate. There are two common errors we might encounter in our attempts to answer such questions, one which reflects an over-realized eschatology and one which reflects an underrealized eschatology.

對所有信徒之作門徒的呼召意味，我們沒有人可滿足於一成不變。事實上，在基督裡並藉著基督，我們正在被改變，被塑造成基督的形象。但這種改變看起來是什麼樣式？對於經歷同性吸引的信徒來說，什麼才是正常的改變？這些問題引發許多爭論。在試圖回答這些問題時，我們可能會遇到兩個常見的錯誤：一個反映過分發達的末世論（over-realized eschatology），另一個則反映實現不足的末世論（under-realized eschatology）。

The error of some Christian approaches to same-sex sexual desire has been to tie faithfulness to the elimination of homosexual temptation (or even the development of heterosexual desire) as though if Christians really did enough therapy, had enough faith, or repented sufficiently, God would deliver them in some final and complete way, changing their orientation. This perspective reflects a sort of over-realized eschatology—a view that what we will be finally and fully in the new creation will be realized in that way in the present life. Against such a view, our Confession reminds us that even in the regenerate, the corruption of sin remains in this life (WCF 6.5). The task for believers is to pursue faithfulness and obedience in this life, holding in view our new creation selves into which we are progressively, though often with many fits and starts, being conformed.

一些基督徒對待同性性慾的錯誤，是將忠實與除去同性戀誘惑（甚至發展對異性性慾）打上等號，好似若基督徒接受足夠療程、有足夠的信心或足夠地悔改，上帝就會以某種終極和完全的方式解救他們，改變他們的性向。這種觀點反映一種過分發達的末世論（over-realized eschatology）——就是認為我們要在今生實現將在新天新地（the new creation）才有的最終和完全之樣式。針對這種觀點，我們的信仰告白提醒我們，即使重生者今生依然存有罪的敗壞（西敏告白6.5）。信徒今生的要務是追求忠實和順服，注目我們正在漸進地（儘管常常是一波三折地）越加有新造自我之樣式。

The error of other Christian approaches to same-sex sexual desire is to treat it as a sort of fixed reality that has no malleability or capacity for change whatsoever. In its most extreme forms, this reflects our broader culture’s notions of one’s sexual orientation being a completely fixed reality—contending that there is no sense in which sexual desires can meaningfully change over time. The problem with this under-realized eschatology is that in its attempts to push back against views of change that overstate the Christian’s sense of having “arrived,” it suggests that there is no journey to take at all and no progress to be expected. However, the Biblical perspective is that the Holy Spirit uses repentance with the ordinary means of grace to advance Christian understanding, godly desires, and Biblical obedience. If a believer struggles with habitual sexual sin, we should expect to see real meaningful change in their behaviors as they repent and mortify their sin, and pursue holiness in aggressive, practical ways. If believers are routinely tempted along similar lines over the course of life, they should expect that the less they give in to that temptation and establish deep habits of holiness, over time the pull of their hearts toward that sin should lessen, or even be drowned out by the expulsive power of a greater affection for Christ.40

其他基督徒對待同性性慾的錯誤是將其視為一種固定的現實，沒有任何可塑性或改變的可能。這錯誤最極端的形式反映了我們廣泛文化的觀念，即一個人的性向是一個完全固定的現實——認為性慾不可能隨著時間變遷而發生有意義的改變。這種實現不足的末世論（under-realized eschatology）的問題在於：它試圖回應那種基督徒已經在改變上「達標」的誇大觀點，卻暗示既沒有前進的旅程須要走，也沒有什麼可期待的進步。然而聖經的觀點是，聖靈藉著普通恩典媒介使用悔改來增長基督徒的心智（understanding）、聖潔的慾望與符合聖經的順服。如果一個信徒與慣性的性犯罪掙扎，我們應該期待看到他們的行為發生真正有意義的改變，因為他們悔改且治死自己的罪，並以積極、切實的方式追求聖潔。如果信徒在一生中經常受到類似的試探，他們應明白自己越少屈服於試探並越加建立深厚的聖潔習性，他們的心被罪吸引會隨著時間減弱，甚至會被對基督更深的愛之驅動力（expulsive power）所淹沒。40

Therefore, it is critically important that pastors and leaders in our churches communicate clearly about the already-not-yet tension of our experience of sanctification in this life. We ought not over-promise or tie God’s character to promises of complete deliverance in this life that he does not make. However, we also ought not treat same-sex sexual desire as a completely static reality that will involve no significant effort on the part of the believer to war against, regardless of whether such warring produces heterosexual desire. Simply put, the telos of sanctification is Christlikeness, not heterosexuality. As the apostle says, “Beloved, we are God's children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. And everyone who thus hopes in him purifies himself as he is pure” (1 John 3:2-3).

因此，至關重要的是，教會的牧師和領袖要清楚地傳達我們在今生成聖歷程中之已然-未然的張力。我們不應該過度承諾，也不應該把上帝的屬性綑綁在祂沒有承諾的今生全然得釋放之應允。然而，我們也不應該把同性性慾視為一個完全不會改變、也不須要信徒盡力對付的現實，不論這種爭戰可否產生對異性的性慾。簡言之，成聖的目標是變得像基督，不是異性戀。正如使徒所說：「親愛的弟兄阿，我們現在是上帝的兒女，將來如何，還未顯明；但我們知道，主若顯現，我們必要像他、因為必得見他的真體。凡向他有這指望的，就潔淨自己，像他潔淨一樣。」（約壹3:2-3）。

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39 As we will note in our later discussion of terminology, the committee recognizes the difficulty of identifying phrasing that is theologically clear and accurate, pastorally helpful, and semantically practical. Here we have opted for a more descriptive, if also more verbose, approach—recognizing that it has its own drawbacks.

我們之後關於用詞討論中指出，委員會認知很難找到神學清晰準確、有助於教牧、語義上實用的措辭。在此，我們選擇了一種更描述性、但也更為冗長的方法——我們明白這種方法有其自身的缺點。

40 See Thomas Chalmers, “The Expulsive Power of a New Affection,” in Sermons and Discourses, 2 vols. (New York: Carter, 1846), 2:271.