信仰特色简介
CEC Doctrinal Distinctives Introduction
这些信仰特色是波特兰华人福音教会长老们所教导和实践的。并非所有基督徒都持守这些信仰，但长老们相信这些信仰立场是忠于圣经的教导。基督徒无需完全同意这些立场才能成为波特兰华人福音教会的成员，但应了解本教会教导并实践这些信仰特色。
These doctrinal distinctives are what the elders teach and practice at CEC. Not all Christians hold these beliefs, but the elders believe these doctrinal distinctives are true to the teachings of the Scripture. A Christian does not need to be in complete agreement to be a member of CEC, but should be aware that we teach and practice these doctrinal distinctives.
历史亚当的声明
Statement on the Historical Adam
在波特兰华人福音教会，我们教导神是从无中创造了宇宙（创世记 1:1）。我们也教导，确实有一位真实存在的、历史性的亚当，他是第一个人类，是由神的大能所造的（创世记 2:7）。我们也教导，他有一位真实的妻子夏娃，她由亚当的肋旁而造，是人类的母亲（创世记 3:20）。我们拒绝认为人类是由低等生命进化而来的观点。亚当不是一种文学手法或古代近东的神话，而是真实存在的第一位人类。
这对于保罗对福音的理解至关重要，因为他相信第一位亚当使全人类陷入罪中，但最后的亚当却通过赎罪解除了咒诅（罗马书 5:12-21；哥林多前书 15:45）。因此，我们教导，历史性的亚当是我们理解福音的基础。
At CEC, we teach that God created the universe ex nihilo (Genesis 1:1). We also teach that there truly was a literal, historical Adam who was the first human being, formed by the power of God (Genesis 2:7), and we also teach that he had a literal wife, Eve, who was formed from Adam’s side and is the mother of all humanity (Genesis 3:20). We reject the idea that humanity evolved from lower life forms. Adam is not a literary feature or ancient near eastern myth but is the first human. This is crucial to Paul’s understanding of the gospel, since he believes that the First Adam plunged the entire human race into sin, but that the Last Adam lifted the curse by atoning for that sin (Romans 5:12-21 & 1 Corinthians 15:45). Consequently, we teach that a historical Adam is foundational to our understanding of the gospel.
浸礼的声明
Statement on Baptism
在波特兰华人福音教会，我们教导浸水礼是一个人向神忠诚的公开宣告。当一个人站在浸礼的水时，他们是在承认自己之前已经有了的得救的信心。当他们被浸入水中时，他们是在宣告自己已经与基督同死在十字架上。当他们从水中出来时，他们是在宣告自己已经与基督一同复活（罗马书 6:3-11）。纵观使徒行传，一个模式浮现出来：当人们悔改并相信福音后，他们就受浸（使徒行传 2:41，8:34-38， 16:29-34）。因为浸礼是建立在得救的信心之上，我们可以推断，只有年龄足够大、能够相信这好消息的人才能受洗。因此，浸礼只适用于信徒（这同样是使徒行传中的模式）。因此，我们的教会不为婴儿施洗。
浸礼本身并不能使人重生。它是一个宝贵且关键的信心标志，对基督徒（以及基督徒团体，即地方教会）的属灵健康至关重要。实际上，浸礼是一个可见的记号，表明在得救的那一刻，圣灵的洗已经发生，那时圣灵将新信徒加入神的家中（哥林多前书 12:13）。我们应当实践并庆祝浸水礼，因为这是我们的主的命令（马太福音 28:19-20），并且因为它对信徒个人的属灵生命和地方教会团体的生活中都具有重要的属灵意义。
在波特兰华人福音教会，未浸者不能被接纳为教会成员，因为浸礼是一个人公开承认信仰的标志。
At CEC, we teach that water baptism is the public profession of one’s allegiance to God. When a person stands in the waters of baptism, they are acknowledging their prior saving faith. When they are plunged (immersed) into the waters, they are declaring that they have died with Christ at his crucifixion. When they emerge out of the waters, they are declaring that they have risen with Christ in his resurrection (Romans 6:3-11). Throughout the Book of Acts, a pattern emerges: when people repent and believe the gospel they are baptized (Acts 2:41, Acts 8:34-38, & Acts 16:29-34). Since baptism is predicated upon saving faith, we can infer that only those old enough to believe the good news can be baptized. Consequently, baptism is for believers only (again, this is the pattern of the Book of Acts). For this reason, our church does not baptize babies.
Baptism is not regenerative. It is a valuable and crucial sign of faith, one that is essential to the spiritual health of a Christian (and of the Christian community, the local church). In fact, water baptism is a visible sign that Spirit Baptism has already occurred at the moment of salvation, when the Holy Spirit places the new believer into the Family of God (1 Corinthians 12:13). We should practice and celebrate water baptism because our Lord has commanded it (Matthew 28:19-20), and because it is spiritually significant in the individual life of the believer and in the communal life of the local church.
At CEC, those who are unbaptized are not admitted into church membership, nor are they permitted to receive communion, since baptism functions as a person’s public profession of faith.
信徒永恒保障的声明
Statement on Eternal Security of the Believer
在波特兰华人福音教会，我们教导每位基督徒有永恒的保障。这意味着凡信靠基督的人不会灭亡，反而会得着永生（约翰福音 3:16，约翰福音 5:24，约翰福音 6:37-40，彼前 1:5，犹24）。因此，基督徒不需要害怕失去救恩或下地狱，因为凡在基督耶稣里的人就不被定罪（罗马书 8:1）。信徒的永恒保障基于以下几点：
1. 基督徒因信称义，得救是本乎恩，也因着信，这救恩是神的恩赐，不是出于行为（以弗所书 2:8-9）。
2. 凡被天父拣选的人必会信靠基督并得救。基督绝不会丢弃那些得救的人（约翰福音 6:37；罗 8:29-30）。
3. 耶稣与天父在持守信徒直到永远的意愿上是合一的（约翰福音 10:28-30）。没有人（包括信徒自己）能将自己从基督和天父的手中夺去（约翰福音 10:28-29）。因此，信徒可以确信自己在神的手中是安全的。
4. 在归信的那一刻，圣灵会内住在信徒里面为印记，而且圣灵永不离开信徒（以弗所书 1:13-14；约翰福音 14:16）。
一个人若离弃基督信仰，可以归为两类：第一，他们从未真正悔改归信（约翰福音 6:64；13:10-11；约翰一书 2:19，希伯来书 6:4-12）。第二，他们仍然是信徒，但暂时对于跟随神有挣扎，但他们最终将会回到神的身边（约翰福音 21:15-19）。
信徒永恒保障的教义并不是继续犯罪的借口（罗马书 6:1；提多书 2:11-14）。相反，信徒因着神白白赐予的恩典而被激励，以圣洁和爱来服侍祂（罗马书 6:1-14；约翰福音 15:16）。顺服天父、爱基督，并结出圣灵的果子，是重生的证据（约翰福音 8:31；14:21-24；15:5-8；加拉太书 5:22-23；以弗所书 2:10）。基督徒的生命应当越来越像主耶稣基督，并在基督再来时达到巅峰得荣耀（哥林多后书 3:18；罗马书 8:17；8:30；约翰一书 3:2）。
At CEC, we teach that every Christian is eternally secure. This means that a person who believes in Christ will not perish but will have eternal life (John 3:16; John 5:24; John 6:37-40，1 Peter1:5，Jude 24). As a result, Christians do not need to fear losing their salvation or going to hell because there is no condemnation to those who are in Christ Jesus (Romans 8:1). The eternal security of the believer is based upon the following ideas:
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Christians are saved by grace through faith, salvation is a gift of God, not a result of works (Ephesians 2:8-9).
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Those who are chosen by God the Father will believe in Christ and be saved. Christ will never forsake those who are saved (John 6:37；Romans 8:29-30).
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Jesus and God the Father are united in their desire to hold on to believers for eternity (John 10:27-30). Because Jesus is equal to the Father, believers can rest assured that they are safe in God’s hands.
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At the moment of conversion, the Holy Spirit indwells believers as a seal and the Spirit will never leave the believers (Ephesians 1:13-14; John 14:16).
Someone who falls away from the Christian faith can be categorized in one of two ways: either they were never genuinely converted (John 6:64; 13:10-11; 1 John 2:19 & Hebrews 6:4-12), or they are still believers, who temporary struggled to follow God, but would return back to God (John 21:15-19).
The doctrine of the eternal security of the believer is not an excuse to continue in sin (Romans 6:1；Titus 2:11-14). Instead, believers are motivated by God’s unmerited grace to serve him in holiness and love (Romans 6:1-14; John 15:16). Obedience to God the Father, love to Christ, and the fruit of the Holy Spirit are the proper evidence of regeneration (John 8:31; 14:21-24; 15:5-8; Galatians 5:22-23; Ephesians 2:10). Christians should be characterized by increasing conformity to the image of the Lord Jesus Christ, and is climaxed in the believer’s glorification at Christ’s second coming (2 Corinthians 3:18; Romans 8:17; 8:30; 1 John 3:2).
互补主义的声明
Statement on Complementarianism
在波特兰华人福音教会，我们教导男人和女人同样按着神的形象被造（创世记 1:26-28）。因此，他们在主面前以及在教会的弟兄姐妹之间，拥有同等的尊严、价值和意义。
在这种平等之中，我们教导神设立男人和女人以不同但同样重要的方式来服侍祂。这被称为“互补主义”，因为我们相信神创造男人和女人是平等的，但赋予了他们独特的角色，使他们彼此互补。
我们还教导，神指定丈夫作为家庭的属灵领袖。这种领导不可通过操控、威胁或虐待（无论是言语上的还是身体上的）来施行。相反，丈夫应以无私的爱服侍妻子，正如基督爱教会一样（创世记 2:18-25；以弗所书 5:22-33；彼得前书 3:1-7）。
我们也教导，神指定合格的男性作为教会的领袖。圣经明确规定了牧师和长老应具备的资格（提摩太前书 3:1-7；提多书 1:5-9）。在这些资格要求中，男人被列为要达到这些至高圣洁标准的人。只有这些合格的男性才被赋予教导教会和维护教会教义的神圣责任（提摩太前书 2:12-15）。
在波特兰华人福音教会，我们教导的互补主义旨在尊重并珍惜女人，透过肯定她们神所赐的角色、支持她们在各方面的追求，并鼓励她们以多种方式服侍基督的身体（例如担任执事）。每个健康的地方教会都需要女人来教导其他女人，包括门徒训练、圣经辅导和指导（提多书 2:3-5）。圣灵已将宝贵的恩赐赐给我们教会的姊妹们，我们渴望肯定这些恩赐，并鼓励女人在神所设立教会带领者之下，以互补的方式参与服侍。
At CEC, we teach that men and women are equally created in the image of God (Genesis 1:26-28). Therefore, they possess the same dignity, worth, and value, both to the Lord and to the brothers and sisters of our church.
Within that equality, we teach that God has ordained for men and women to serve him in different and vital ways. This is known as complementarianism, because we believe that God has created men and women as equals but has given them unique roles that complement one another.
We teach that God has ordained for husbands to be the spiritual leaders of their families. This leadership must not be exercised with manipulation, threats, or abuse (verbal or physical). A husband’s spiritual leadership is instead exercised in selfless service to his wife, as Christ loved the Church (Genesis 2:18-25, Ephesians 5:22-33, & 1 Peter 3:1-7).
We also teach that God has ordained for qualified men to be the leaders of the Church. The Scriptures establish the clear benchmarks expected of pastors and elders (1 Timothy 3:1-7 & Titus 1:5-9). Men are listed in these qualifications as the ones who are called to measure up to these high standards of holiness. It is only these qualified men who are given the sacred responsibility of teaching the Church and safeguarding church doctrine (1 Timothy 2:12-15).
At CEC, we teach a complementarianism that seeks to honor and cherish women by celebrating their God-given roles, by supporting them in their various pursuits, and by freeing them to serve the Body of Christ in a variety of ways (for instance, as Deacons). Every healthy local church will need women who teach other women, through discipleship, biblical counseling, and mentoring (Titus 2:3-5). The Holy Spirit has given vital gifts to the Sisters of our Church, and we desire to affirm those gifts, and to empower women to serve in a complementarian fashion, under the God-ordained leadership of the Church.
属灵恩赐的声明
Statement on the Charismatic Gifts
在波特兰华人福音教会，我们教导圣灵赐给基督徒各种属灵的恩赐（罗马书 12:3-8；哥林多前书 12:4-11；以弗所书 4:11）。这些恩赐的目的，是为要建立基督的身体（哥林多前书 12:7）。
有些基督徒相信，圣灵的某些恩赐（例如说方言、医治和预言——所谓的“灵恩恩赐”）已经停止了。这种立场被称为“终止论”。也有人相信，圣灵的一切恩赐仍然延续到今天，这种立场被称为“持续论”。
在波特兰华人福音教会，我们不正式教导止息论或继续论。然而，长老们优先强调圣灵的主权（哥林多前书 12:11）、教会的合一（哥林多前书 12:12-30）以及爱的至上（哥林多前书 12:31-13:13）。作为基督徒，我们相信超自然的作为，并且相信神仍然行神迹（例如医治病人）。我们鼓励人们为医治祷告，但同时也要安息在至高掌权的神里面，因为祂有时选择不医治（哥林多后书 12:7-10）。在波特兰华人福音教会，我们不强调所谓的灵恩恩赐，也不鼓励任何人追求说方言的经历。
我们拒绝认为说方言是得救或属灵成熟的标志（哥林多前书 12:11, 30；13:1）。相反，我们确认，真正的属灵成熟，是在信徒生命中的圣灵果子所显明的（加拉太书 5:22-23）。
At CEC, we teach that the Holy Spirit bestows upon Christians a variety of spiritual gifts (Romans 12:3-8, 1Corinthians 12:4-11, & Ephesians 4:11). The purpose of these gifts is to build up the Body of Christ (1 Corinthians 12:7).
Some Christians believe that some of the Spirit’s gifts (such as tongues, healing, and prophecy – the so-called Charismatic gifts) have ceased. This position is called Cessationism. Others believe that all the Spirit’s gifts continue into the present age. This position is termed Continuationism.
At CEC, we do not formally teach either Cessationism or Continuationism. However, the Elders prioritize the sovereignty of the Spirit (1 Corinthians 12:11), the unity of the Church (1 Corinthians 12:12-30), and the priority of love (1 Corinthians 12:31-13:13). As Christians, we believe in the supernatural, and believe that God still does miracles (for instance, healing the sick). We encourage people to pray for healing but also to rest content in a sovereign God, who sometimes chooses not to heal (2 Corinthians 12:7-10). At CEC, we do not emphasize the so-called Charismatic gifts and do not encourage anyone to seek after the experience of speaking in tongues.
We reject the idea that speaking in tongues is a mark of salvation or spiritual maturity (1 Corinthians 12:11, 30; 13:1). Instead, we affirm that true spiritual maturity is evidenced by the fruit of the Spirit in the life of the believer (Galatians 5:22-23).