The heavenly Trio

另一段很多朋友會用來引用來證明聖靈就是第三位神的證言就是:

"天上的三一真神(?)有永活的三個位格; 凡憑著活潑的信心接受基督的人, 要奉這三位大能者(?) ——父, 子, 聖靈——的名受洗, 這三位大能者(?)必與天國順命的子民合作, 幫助他們在基督裡過新的生活." ——《特別證言》系列二 第7號 第62, 63頁 1905年 / (佈道論 615.1)

“There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.”     (Ev 615.1, Ms21-1906.11 1906)

首先, 本人認為翻譯跟原文上(英文)有所不同, 會容易引起誤解. 另外, 這段原文證言(英文)有說明聖經中的”一神”是由父,子, 聖靈組成的嗎?

不管如何, 懷愛倫的這段證言是由21 LtMs, Ms 21, 1906, 命名為“Come Out and Be Separate(出来并且分别)”中抽取出來的其中一段 (Par 11).本人建議各位朋友先把這篇文章由頭到尾看一遍,以便了解這篇文章的背景!

長話短說, 懐愛倫當時是藉著她的文章“Come Out and Be Separate"在回應及指出一本由Williams Boardman所寫的著作”The Highter Christian Life”內對”三位一體神”的錯誤理解!

"He (Dr. Kellogg) then stated that his former views regarding the trinity had stood in his way of making a clear and absolutely correct statement; but that within a short time he had come to believe in the trinity and could now see pretty clearly where all the difficulty was, and believed that he could clear the matter up satisfactorily. He told me that he now believed in God the Father, God the Son, and God the Holy Ghost; and his view was that it was God the Holy Ghost, and not God the Father, that filled all space, and every living thing.” (Letter: A. G. Daniells to W. C. White. October 29, 1903. pp. 1, 2)

凯洛格医生也像如今普遍基督界一樣, 相信"聖靈"是第三位神! 原因就在於他對聖靈"獨特的位格"(distinct personality)不了解以致誤以為聖靈就像天父與基督一樣是獨立的另一位! 

“As far as I can fathom, the difficulty which is found in ‘The Living Temple’, the whole thing may be simmered down to the question: Is the Holy Ghost a person? You say no. I had supposed the Bible said this for the reason that the personal pronoun ‘he’ is used in speaking of the Holy Ghost.

Sister White uses the pronoun ‘he’ and has said in so many words that the Holy Ghost is the third person of the Godhead. How the Holy Ghost can be the third person and not be a person at all is difficult for me to see.” (Letter from John Harvey Kellogg to G. I. Butler. Oct 28. 1903.)

這個問題我們可留在另一章中探討. 現在讓我們先回到Heavenly Trio這個議題上. 在William Boradman著作中對”三位一體”的父, 子, 聖靈描述事如下! 

The Father is as the Light invisible 圣父像光一样是看不见的

The Son is as the Light embodied 圣子是光的具体表现

The Spirit is as the Light shed down圣灵是广泛散发的光

{William Boardman, The Higher Christian Life, p. 101,102}

The Father is like the dew in invisible vapor 圣父像露水, 像看不见的水蒸汽

The Son is like the dew gathered in beauteous form 圣子像聚结成美丽形状的露水

The Spirit is like the dew fallen to the seat of life 圣灵像落在生命所在地的露水

{William Boardman, The Higher Christian Life, p. 102,103}

The Father is like to the invisible vapor 圣父像不可见的水蒸汽

The Son is as the laden cloud and falling rain 圣子像沉甸甸的云

The Spirit is the Rain – fallen and working in refreshing power 圣灵像落下的雨并且以更新的能力运行

{William Boardman, The Higher Christian Life, p. 103,104}

有留意到William Boardman的意思嗎? 

他說: 父是(Father is) .....

兒子是(The Son is)....

聖靈是(The Holy Spirit is).....

他的意思就是指聖經中的"一神"就是由這三位組成的(父, 子, 靈三位都是獨立的個體). 他也像凯洛格醫生一樣對聖經中的"一神"的位格有所誤解. 現在讓我們看看懷愛倫在她這篇文章中是如何理解父, 子, 聖靈的位格. 

"我蒙指示说，那些搜索所谓先进科学概念之人的观点是靠不住的。有下面的一些说法：“圣父象光一样是看不见的：圣子是光的具体表现；圣灵是广泛散发的光。”“圣父象露水，象看不见的水蒸汽；圣子象聚结成美丽形状的露水；圣灵象落在生命所在地的露水。”还有一种说法是：“圣父象不可见的水蒸汽；圣子象沉甸甸的云；圣灵象落下的雨并且以更新的能力运行。” (21LtMs-1906 par.8 1906)

"这些招魂术的说法都是无稽之谈，是有缺陷，不真实的。它们削弱和贬低了至高的上帝，因为世上是没有什么东西能与祂相比。不要将上帝与祂手所造之物进行比较。这些只是地上的事物，在承受着因人的罪而来的上帝咒诅。不可用地上的事物来描述圣父。圣父拥有上帝本体一切的丰盛，是肉眼所不能见的(The Father is all the fulness of the Godhead bodily and is invisible to mortal sight.)” (21LtMs, Ms 1906 par.9)

“圣子是神性一切丰盛的表现(The Son is all the fulness of the Godhead manifested).上帝的道宣布祂是“上帝本体的真像”（来1:3）。“上帝爱世人，甚至将祂的独生子赐给他们，叫一切信祂的，不至灭亡，反得永生”（约3:16）。这里表明了天父的位格.” (21LtMs, Ms 1906 par.10)

“基督所应许在祂升天之后要差来的保惠师，乃是神性全备的圣灵(?) (is the Spirit in all the fulness of the Godhead),，向凡接受并相信基督为个人救主的人彰显上帝恩典的能力。天上的三一真神(?)有永活的三个位格；凡凭着活泼的信心接受基督的人，要奉这三位大能者——父、子、圣灵——的名受洗，这三位大能者必与天国顺命的子民合作，帮助他们在基督里过新的生活.” (21LtMs, Ms 1906 par.11) 

以下的圖表可以讓我們更清楚了解兩者對父、子、圣灵位格(personality)上的分別在哪裏!

朋友們, 看清楚了嗎? 懷愛倫清晰地指出她對父,子, 聖靈位格上的理解與William Boardman的有何不同. 尤其是對聖靈上的理解, 聖靈是在神性一切丰盛裏面的靈(is the Spirit in all the fulness of the Godhead…),而並不是像普遍基督界所說的是第三位神.

對, 懷愛倫是用“一位人”(a person)來形容聖靈的, 但問題是: 這位像人一樣的聖靈是誰呢? 他會否是”三位一體”中的第三位被稱為”聖靈上帝”的神? 還是其他人呢 ?

在懷愛倫的証言中, 已多次明確指出這位被形容像人一樣的聖靈並不是第三位像父與子一樣 (因其擁有著有別於父與子的位格personality) 而是基督的靈 - 就是基督所說的"從父出來真理的聖靈", "父因我的名所要差來的聖靈 - whom the Father will send in my name"! 

“圣灵奉基督的名作保惠师。祂虽为基督的化身，却有鲜明(独特)的个性(位格)。我们可以拥有圣灵，只要我们祈求并且养成习惯转向和倚赖上帝而不是倚赖任何一个会犯错误的有限的人.” (文稿發布 卷20 324.2)

The Holy Spirit is the Comforter, in Christ's name. He personifies Christ, yet is a distinct personality. We may have the Holy Spirit if we ask for it and make it [a] habit to turn to and trust in God rather than in any finite human agent who may make mistakes. (20MR 324.2)

那麼聖靈的位格到底與父, 子的位格有什麼不同呢? 

 “基督既为人性所限制，就不能亲自在每一个地方；因此祂离开他们到祂的父那里去，并差圣灵在地上接续祂，完全是为了他们的益处。(圣灵就是祂(基督)自已 Missing translation phase in chinese – The Holy Spirit is Himself) 圣灵本身不具人的个性，是不受人性限制的。基督说自己要藉着祂的圣灵临格于各地，无所不在。“但保惠师，就是父因我的名所要差来的圣灵，（虽然你们看不见祂）, [这句话是怀艾伦加的]….” (文稿發布 卷14 23.3)

“Cumbered with humanity, Christ could not be in every place personally; therefore it was altogether for their advantage that He should leave them, go to His Father, and send the Holy Spirit to be His successor on earth. The Holy Spirit is Himself divested of the personality of humanity, and independent thereof. Christ would represent Himself as present in all places by His Holy Spirit — as the Omnipresent.  But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall (ALTHOUGH UNSEEN BY YOU), [THIS PHRASE WAS ADDED BY ELLEN WHITE.]..” (14MR 23.3)

“圣灵是一个自由、活跃、独立的媒介。天上的上帝按着自己的意愿使用祂的灵。人的思想，人的判断和人的方法不能为祂的活动立下界线，也不能限制祂运作的管道，正如他们不能对风说：“我吩咐你向某个方向吹，并按某种方式运作。” 风按照自己的力量吹拂，沿途拗弯或折断高大的树木，圣灵也照样感化人心；任何有限的人类，都不能限制祂的工作.”（你必得能力 323.3）

The Holy Spirit is a free, working, independent agency. The God of heaven uses His Spirit as it pleases Him; and human minds, human judgment, and human methods can no more set boundaries to its working, or prescribe the channel through which it shall operate, than they can say to the wind, “I bid you to blow in a certain direction, and to conduct yourself in such and such a manner.” As the wind moves in its force, bending and breaking the lofty trees in its path, so the Holy Spirit influences human hearts, and no finite man can circumscribe its work  (YRP 323.3)

從証言中我們看到聖靈的位格有別於人(懷愛倫形容為独特的位格Distinct Personality) - 因它不像人受制於人性限制只能在一個地方出現(包括天父與他的兒子在內也是藉著他們的靈無處不在而不是他們本體physical body無處不在 “我往那裡去躲避你的靈. 我往那裡逃躲避你的面. 我若升到天上, 你在那裡. 我若在陰間下榻、你也在那裡” 詩篇 139: 7-8. 現今, 天父與基督正坐在寶座上  馬可福音 12:36 & 路加福音 22:69), 它却能同時出現在不同的地方. 為什麼呢? 

因為聖靈本身只是父的靈, 亦是基督的靈(他倆原為一)而不是像父子一樣有本體的(Not a literal person)! 

除此之外, 我們或許可以思考一下以下有關於聖靈在位格(personality)上的一些獨特之處:

1) 它有像父與子一樣的形體嗎? 沒有!

2) 他有姓名嗎? 像父與子一樣有姓名..(聖靈和保惠師並不是名字) 沒有!

3) 聖靈能像人一樣擔憂嗎? 可以 - 以弗所書 4:30. 為什麼可以呢? 因為聖靈是第三位神嗎? 當然不是! 因為這聖靈就是神的靈, 等同父神自己為我們擔憂一樣.

4) 聖靈能為人禱告祈求嗎? 可以 - 羅馬書 8:26. 為什麼可以呢? 因為聖靈是第三位神嗎? 當然不是! 在羅馬書 8:34中告訴我們為什麼聖靈能為人禱告, 因為這靈就是基督(藉著祂自己的靈). 請看如下:

"況且我們的軟弱有聖靈幫助 、我們本不曉得當怎樣禱告 (Luke 11), 只是聖靈親自用說不出來的歎息 、替我們禱告 。鑒察人心的、曉得聖靈的意思．因為聖靈照著神的旨意替聖徒祈求." (KJV - 羅馬書 8:26-27)

Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. (Roman 8:26-27)

"誰能定他們的罪呢．有基督耶穌已經死了、而且從死裡復活、現今在神的右邊、也替我們祈求 ." (羅馬書 8:34)

"Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us." (Roman 8:34)

1) 在King James Version羅馬書26 & 27節經文中, 分別用”它”(It – itself)和”他”(He)名詞來形容聖靈. 但在整本聖經中從來沒有用"它” - It來形容天父與基督, 只用”他” - He名詞來形容天父/基督, 為什麼呢?

因為聖靈並不是像父與子一樣是有形體的(a person), 而只是基督的靈(It), 亦可理解為基督自己(He). 

當然耶穌才是我們唯一的中保! 因為聖靈根本不是另一位"神"(another Divine Being like the Father & the Son)而只是基督的靈. 換言之, 根本沒有第三位稱為"聖靈上帝"的存在. 

注意: 很多人認為當信徒否認"聖靈上帝"的存在時就等於否認沒有聖靈. 但實際是"聖靈/神的靈"與"聖靈上帝"是兩回事 ! 

The Spirit of God is not the same as "God the Spirit". 

The Dog of John is not the same as "John the dog", right?

"他只看见那作中保的耶稣，为这些有罪的人在上帝面前代求."

(使徒行述 49.2)

He (Paul) sees only Jesus, the Intercessor, pleading before God in behalf of sinful men. (AA 494.3)

救主的旨意是要凡跟从祂的人，在祂升天成为人类中保以后，继续祂所开始的工作。

It was the Saviour’s purpose that after He ascended to heaven to become man’s intercessor, His followers should carry on the work that He had begun. 

(ChS 8.1)

朋友們, 現在我們既然已知道聖靈並不像父與子的是另一位(not a literal person but like a person with distinct personality)而只是基督的靈時, 現在不妨讓我們重看一次這段"Heavenly Trio"引言, 看看我們能否更清楚明白其中的意思.

“There are three living persons of the heavenly trio (Father is a person, The Son is a person and The Holy Spirit/the Spirit of Christ is like a literal person with distinct personality); in the name of these three great powers — the Father, the Son, and the Holy Spirit ( “Christ has given HIS Spirit as a divine power...” DA 671.2)—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.”     

(Ev 615.1, Ms21-1906.11 1906)

“用和平彼此聯絡, 竭力保守聖靈所賜合而為一的心. 身體只有一個, 聖靈只有一個, 正如你們蒙召, 同有一個指望, 一 主, 一 信, 一 洗. 一神, 就是眾人的父, 超乎眾人之上, 貫乎眾人之中, 也住在眾人之內 .” 

(以弗所書 4: 3-6)

“他们同有一位上帝和救主。同有一个灵 -- 基督的灵- 把他们联合在一起。《教会证言》卷九 189.3

“They have ONE God and ONE Saviour; and ONE Spirit—the Spirit of Christ” (9T 189.3, 1909)

聖經和證言都清楚指出一神(天父), 一主(基督)和一靈(基督的靈)! 是基督的靈使信徒們有合而為一的心, 而不是另一位稱為"聖靈上帝".