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基督徒世界观 译介圣经神学

 
 
 

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神学问答40:神恩独作是什么意思?  

2011-08-05 04:41:00|  分类: 改革宗神学 |  标签: |举报 |字号 订阅

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40. 神恩独作是什么意思?


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

神恩独作(Monergism):在重生时,不是依靠我们未重生的人性与神有任何的合作,而是圣灵使我们与基督联合。祂藉著外在的呼召,即神的道的宣讲,解除我们内在敌意的武装,除去我们的瞎眼,照亮我们的心智,使我们明白,把我们的石心变成肉心——使我们喜爱神的话——以我们被更新的情感,竭尽全力、心甘情愿地拥抱基督。被圣灵所默示的先知以西结断言:“我要使他们有合一的心,也要将新灵放在他们里面,又从他们肉体中除掉石心,赐给他们肉心,使他们顺从我的律例,谨守遵行我的典章。他们要作我的子民,我要作他们的神。”(结11:19-20;另参36:26)。使徒保罗说,“被神所爱的弟兄啊,我知道你们是蒙拣选的;因为我们的福音传到你们那里,不独在乎言语,也在乎权能和圣灵,并充足的信心”。(帖前1:4-5)这就是说,在重生时,神的道不是单独做工的,必须伴随着圣灵的“萌芽”。彼得也说:“你们蒙了重生,不是由於能坏的种子,乃是由於不能坏的种子,是藉著神活泼常存的道。”(彼前1:23)
Monergism: In regeneration, the Holy Spirit unites us to Christ independent of any cooperation from our unregenerated human nature. He quickens us through the outward call cast forth by the preaching of His Word, disarms our innate hostility, removes our blindness, illumines our mind, creates understanding, turns our heart of stone to a heart of flesh -- giving rise to a delight in His Word -- all that we might, with our renewed affections, willingly & gladly embrace Christ. The Prophet Ezekiel inspired by the Holy Spirit asserted "I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh. Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God." (Eze 11:19, also 36:26) The Apostle Paul said, "For we know, brothers loved by God, that he has chosen you, because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction." (1 Thess 1, 4, 5). I.e. In regeneration the word does not work alone but must be accompanied by the "germination" of the Holy Spirit. And again "...you have beenborn again, not of perishable seed but of imperishable, through the living and abiding word of God." (1 Pet 1:23)

世纪辞典是这样定义「重生」的:
“在神学里,圣灵是重生唯一有效的媒介(agent) – 人的意志在重生之前不具备任何圣洁的倾向,因此无法与重生合作。”它的意思是,对「信心」的渴望——即我们藉以相信祂、祂会称罪人为义的信心,乃是藉著重生临到我们的;而如果有任何人说信心是天生就属于我们的,而不是神的恩赐,也就是说,是靠圣灵的感动,修正我们的意志,使它从不信到信,从不敬虔到敬虔,那么,他/她就否认了使徒的教导,因为保罗说:“祂便救了我们,并不是因我们自己所行的义,乃是照祂的怜悯,藉著重生的洗和圣灵的更新。”(提多书3:5)再次,“你们得救是本乎恩,也因著信;这并不是出於自己,乃是神所赐的;”(弗2:8)任何人说神的恩典需要人的协助,神的恩典取决于人性或人的顺服,而不同意我们的顺服和谦卑本身是恩典的礼物,就抵触了使徒所说的,“你有什麽不是领受的呢?”(林前4:7),以及“这原不是我,乃是神的恩与我同在。”(林前15:10)
The Century Dictionary defines it as follows:
"In theology, the doctrine that the Holy Spirit is the only efficient agent in regeneration - that the human will possesses no inclination to holiness until regenerated, and therefore cannot cooperate in regeneration." It means that the very desire for faith, by which we believe in Him who justifies the ungodly comes to us through regeneration -- and if anyone says that this belongs to us by nature and not by a gift of grace, that is, by the inspiration of the Holy Spirit amending our will and turning it from unbelief to faith and from godlessness to godliness, he/she ignores the teaching of the Apostles, for Paul says, "...Even when we were dead in sins, [God] hath quickened us together with Christ, by grace ye are saved." and "...he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit." (Titus 3:5) And again, "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" (Eph. 2:8). or if anyone makes the assistance of grace depend on the humility or obedience of man and does not agree that it is a gift of grace itself that we are obedient and humble, he contradicts the Apostle who says, "What have you that you did not receive?" (1 Cor. 4:7), and, "But by the grace of God I am what I am" (1 Cor. 15:10).

这与救恩的“神人合作说”(synergism)是不同的。世纪辞典这样定义「神人合作」:“这个教义说,在重生时需要两个有效的媒介的「合作」(以严格的意义来说),即人的意志和神的圣灵。因此,这个理论主张,在一般性动机的影响下,人的灵魂在堕落中没有失去所有圣洁的倾向,也没有失去寻求圣洁的能力。”
It is in contrast to synergism which the Century Dictionary defines as
"...the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives."

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