Historical Controversy over Sin仙 历史争论

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In the fifth century, Augustine challenged the views of the British monk Pelagius, who saw sin basically as an outward act transgressing the law and regarded man as free to sin or desist from sin. Appealing to the witness of Scripture, Augustine maintained that sin incapacitates man from doing the good, and because we are born as sinners we lack the power to do the good.在第五世纪,奥古斯丁从罪的意见提出质疑,英国和尚伯拉纠,谁看见或停止罪罪基本上作为一个外向型,并认为人的行为违反了法律的自由。上访的圣经见证,奥古斯丁认为罪恶使人浑身无力男人做的好,因为我们都是罪人,因为我们没有出生的权力做的好。 Yet because we willfully choose the bad over the good, we must be held accountable for our sin.然而,因为我们故意选择在好不好,我们必须承担我们的罪负责。Augustine gave the illustration of a man who by abstaining from food necessary for health so weakened himself that he could no longer eat.奥古斯丁给一个人吃的插图为弃权谁需要从食物健康状况,削弱了自己,他再也。Though still a human being, created to maintain his health by eating, he was no longer able to do so.虽然仍然是一个人,创造了自己保持饮食健康,他不再能够这样做。Similarly, by the historical event of the fall, all humanity has become incapable of that movement toward God, the very life for which it was created.同样,到了秋天的历史事件,已成为全人类的运动能力是对上帝,为它的生命已创建。

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Pelagius held that one could raise oneself by one's own efforts toward God, and therefore grace is the reward for human virtue. Augustine countered that man is helpless to do the good until grace falls upon him, and when grace is thus given he is irresistibly moved toward God and the good. 伯拉纠认为,人们可以提出宽限期自己一个,所以自己的努力向神,是美德奖励人类。奥古斯丁反驳说,人是无奈做的好,直到宽限期落在了他,当恩典因此给予他是不可抗拒感动对上帝和好。

At the time of the Reformation, Luther powerfully reaffirmed the Pauline and Augustinian doctrine of the bondage of the will against Erasmus, who maintained that man still has the capacity to do the right, though he needs the aid of grace if he is to come to salvation.在改革的时间,有力地重申了宝莲路德和奥古斯丁的学说,人保持了谁奴役的意志对伊拉斯谟,仍然有能力这样做的权利,但他需要援助的宽限期,如果他是来得救。 Luther saw man as totally bound to the powers of darkness, sin, death, and the devil.路德认为人死亡罪是完全的约束,对权力的黑暗,和魔鬼。What he most needs is to be delivered from spiritual slavery rather than inspired to heroic action.他最需要的是从精神奴役交付,而不是启发,英雄的行动。

In our own century, the debate between Karl Barth and Emil Brunner on human freedom is another example of the division in the church through the ages on this question.在我们自己的世纪,自由巴特和埃米尔布伦纳对人之间的辩论卡尔是另一个教会的例子,通过该司在这一问题上的年龄。 Though firmly convinced that man is a sinner who can be saved only by the unmerited grace of God as revealed and conveyed in Jesus Christ, Emil Brunner nonetheless referred to an "addressability" in man, a "capacity for revelation," that enables man to apprehend the gospel and to respond to its offer.虽然坚信,人是一个罪人布伦纳谁可以只由埃米尔节省不必要的恩典的上帝,揭示和传达耶稣基督还是提到了“寻址”的人,能力启示一“,”它使男人逮捕的福音,并回应其报价。 For Barth, not even a capacity for God remains within our fallen nature; therefore, we must be given not only faith but also the condition to receive faith.对于巴特,甚至没有能力在我们的上帝的性质仍然是下降的,因此,我们必须有信心,而且不仅条件得到信心。In this view, there is no point of contact between the gospel and sinful humanity.根据这种观点,有一点是没有人性的罪恶之间的联系和福音。Brunner vehemently disagreed, contending that there would then be no use in preaching.布伦纳强烈反对,认为这样一来就没有说教的使用研究。

Barth argued that the Spirit must create this point of contact before we can believe and obey.巴特认为,这种精神必须建立联系点,才可以相信和服从。In contrast to Brunner he affirmed the total depravity of man; yet he did not believe that human nature is so defaced that it no longer reflects the glory of God. In his later writings, Barth contended that sin is alien to human nature rather than belonging to this nature.相对于布伦纳他肯定了人的总堕落,但他不相信人类的天性就是如此污损它不再反映了神的荣耀。在他后来的著作中,巴特辩称,罪是格格不入的人性,而不是属于这个性质。 Nonetheless, he continued to affirm that every part of our nature in infected by the contagion of sin, and this renders us totally unable to come to God on our own.尽管如此,他仍然确认感染了每一个罪恶蔓延的一部分,在我们的本性,这使得我们完全不能来上帝对我们自己的。

(Elwell Evangelical Dictionary)(埃尔韦尔福音字典)


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