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基督徒世界观 译介圣经神学

 
 
 

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神学问答18:什么是时代论?  

2011-07-15 23:01:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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【神学问答】

18. 什么是时代论?


What is Dispensationalism?
诚之获授权翻译。
原文载于:http://www.monergism.com/thethreshold/articles/onsite/qna/dispensationalism.html

时代论是一个相对现代的释经法,或一种解释圣经的方式,它的根源来自约翰?达比的教导,被司考福透过他的圣经研读笔记所普及,然后由达拉斯神学院及其教授们(包括Lewis Sperry Chafer和 Charles Ryrie)所确立,影响很广,也因为 Hal Lindsey 和 Tim LaHaye的幻想小说作品(末日决战),对流行大众有轰动的影响。(译按:中国教会则是透过倪柝声地方教会系统的传播,深受影响。)今天,时代论对普世的影响是巨大的,不只是对教会的教义,也对全球政治有深刻的影响,例如时代论所驱动的基督徒锡安主义(Christian Zionist)运动(由John Hagee所倡导),多年以来塑造了美国的中东政策。
Dispensationalism is a relatively modern hermeneutic, or way of interpreting the scriptures, that has roots in the teachings of John Darby, was greatly popularized by C. I. Scofield, through the notes in his study bible, became influential through the establishment of Dallas Theological Seminary and many of its professors, including Lewis Sperry Chafer and Charles Ryrie, and has been greatly sensationalized and made influential at a popular level through the fiction and dramatic predictions and interpretations of authors such as Hal Lindsey and Tim LaHaye. Today, Dispensationalism is hugely influential worldwide, having a significant impact not just on the doctrine of the Church, but even on global politics, as the Dispensationally-driven Christian Zionist movement, championed by such men as John Hagee, has largely shaped America's Middle Eastern policies for many years.

时代论当然不是一种单一的思想学派,它包括一些极右派的极端错误,例如教导不信基督的现代正统的犹太人,仍然可以藉著妥拉(摩西五经)而得救,到更为保守的学者式的渐进的时代论信念,例如Craig Blaising 和 Darrel Bock;但是就其本质而言,我们可以总结之为一种解释圣经的方法,认为神的子民有两个独特的群体,各自有不同的命运:以色列和教会。最常见的形式是古典(有时称为修正的)时代论,持守以下的信仰要点:
Dispensationalism is by no means a monolithic school of thought, and ranges from some very extreme errors on the far right, such as the teaching that modern orthodox Jews who reject Christ may still be saved through the Torah, to the much more conservative and scholarly beliefs of the Progressive Dispensationalists such as Craig Blaising and Darrel Bock; but in essence, it may be summed up as the method of interpreting the scriptures which sees two distinct peoples of God, with two distinct destinies: Israel and the Church. The most common form of classic (sometimes called “revised”) Dispensationalism adheres to the following points of belief:

1. 教会不是旧约中神的子民的延续,而是在五旬节诞生的独特群体。
1.The Church is not the continuation of God's Old Testament people, but a distinct body born on the Day of Pentecost.

2. 在新约中,教会从来不等于以色列,基督徒不是犹太人,真以色列,等等。
2.The Church is never equated with Israel in the New Testament, and Christians are not Jews, true Israel, etc.

3. 旧约对以色列的预言并没有在教会得着应验,也永远不会。
3.The prophecies made to Israel in the Old Testament are not being fulfilled in the Church, nor will they ever be.

4. 教会并没有参与在旧约圣经所预言的新约之中;旧约的预言是给以色列民族的,要在未来千禧年国度才会被确立。
4.The Church does not participate in the New Covenant prophesied in the Old Testament; it is for ethnic Israel, and will be established in a future millennial kingdom.

5. 旧约圣经的圣徒是因信得救,以基督在加略山的工作为唯一的基础;但是他们信心的对象不是基督,而是针对他们的时期的启示。
5.The Old Testament saints were saved by faith alone, on the basis of the Calvary-work of Christ alone; however, the object of their faith was not Christ, but rather the revelation peculiar to their dispensation.

6. 旧约圣徒不知道有将要来临的“教会时代”、基督的复活,或我们今天所谓的福音。
6.The Old Testament saints did not know of the coming “Church Age,” of the resurrection of Christ, or basically, of what we today call the gospel.

7. 当耶稣来到世上,祂要给犹太人一个实体的王国,但是他们拒绝了。
7.When Jesus came to earth, he offered the Jews a physical kingdom, but they rejected him.

8. 耶稣宣告的“国度福音”,是关于犹太民族进入并找到这个实体国度的奖赏,要与哥林多前书15:3-4所定义的福音区分出来,那是使徒之后对教会的宣告。
8.When Jesus proclaimed “the gospel of the Kingdom,” it was the news about how ethnic Jews might enter and find rewards in this physical kingdom, and is to be distinguished from the gospel as defined in I Corinthians 15:3-4, which the apostles later proclaimed to the church.

9. 在犹太人拒绝耶稣国度的提议后,祂建立了一个属于括号的“教会时代”,在神重新与以色列民族、国家的人民打交道之前,这个教会时代就会结束。
9.After the Jews rejected Jesus' kingdom offer, he inaugurated a parenthetical “Church Age,” which will be concluded immediately before God again takes up his dealings with his national people, ethnic Israel.

10. 在教会时代,耶稣不是在大卫的宝座上掌权;而是参与祂祭司的工作,祂君王的工作要在未来的千禧年国度实现。
10.During the “Church Age,” Jesus is not reigning from the throne of David; he is engaged instead in his priestly work, and his kingly work will take place in the future millennial kingdom.

11. 在一个未定但即将来临的时候,耶稣会再来(但不是直接来到地上,而是在空中),提取祂的教会,也呼召祂的新妇;在接下来的七年,他们会与祂一起坐在羔羊婚礼的晚餐;同时,在地上,祂会再度开始处理以色列国的人民,种族的以色列,呼召他们归向祂,在这七年中保守他们,避免大灾难;在这当中,敌基督会以自己为神,重建犹太圣殿,并要求世人的敬拜。
11.At some unspecified but imminent time, Jesus will return (but not all the way to earth, just to the air) and rapture his Church, also called his Bride; for the following seven years, they will feast with him at the marriage supper of the Lamb; meanwhile, on earth, he will begin to deal with his national people, ethnic Israel, again, calling them to himself and preserving them in the midst of seven years of great tribulation; at the midpoint of which, the Antichrist will set himself up as god in the rebuilt Jewish temple, and demand worship from the world.

在这七年之后,基督会再临,这次会直达地面。祂会打败邪恶的势力,捆绑撒但,把牠丢入深坑,并建立实体的犹太王国,那是祂在地上时所提出的。经过大灾难仍存活的犹太人会在此黄金年代在地面繁衍众多,而基督徒会以属灵的身体在属灵上一同治理。
12.After these seven years, Christ will return, this time all the way to earth. He will defeat the forces of evil, bind Satan and cast him into a pit, and inaugurate the physical Jewish Kingdom that he had offered during his life on earth. The Jews who survived the tribulation will populate the earth during this blessed golden era, and the Christians will reign spiritually, in glorified bodies.

13. 在这千年之后,撒但会被释放,然后从大灾难中仍存活的犹太人后裔中召聚一支军队。撒但最后会被击败,丢入地狱。此时,死去的恶人会复活,受审判,死去的义人已经在一千零七年之前,在被提时复活了。然后基督会引进新天新地,而所有人的命运会得到最后的确认。时代论在这点上有分歧:在新天新地中,基督徒和犹太人是否仍然有分别。
13.After these thousand years, Satan will be released and will gather an army from the offspring of the Jews who survived the tribulation. He will be finally defeated and cast into hell. At this time, the wicked dead will be resurrected and judged, whereas the righteous dead had already been resurrected one-thousand-seven years previously, at the rapture. Christ will then usher in the New Heavens and New Earth, and the destinies of all mankind will be finalized. Dispensationalists are divided as to whether or not there will remain a distinction between Christians and Jews in the New Earth.
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