Worldliness and Otherworldliness世俗和来世

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Israel's world affirming outlook, God is creator and ruler of this world, was reinforced by incarnation of the ideal in flesh, in Jesus Christ. He rejected the austerities of the Baptist and proclaimed the rule of God in this world. 以色列的世界肯定前景,上帝是创造者,这个世界的统治者,是由理想的化身,在肉体强化,在耶稣基督里,他拒绝了浸会的苦行,宣告神在这个世界的规则。 Nevertheless, he sharply criticized his "evil and adulterous generation": disciples must be different ("it shall not be so among you") yet must love their neighbor.不过,他尖锐地批评他的“邪恶淫乱的世代”弟子必须是不同的(“不得使你们中间”),但必须爱自己的邻居。So Peter and Paul exhorted converts to protective "separation" from the world, while stressing involvement in human needs and the mission to save the world.所以,彼得和保罗劝勉转换为保护“分离”,从世界,同时强调参与人的需求和拯救世界的使命。John was uncompromisingly world renouncing: society organized against God "lies in the evil one"; love of the world contradicts love for the Father; yet Christ, the Savior of the world God loves, dies for the world (I John 2:2).约翰是不折不扣的世界放弃:对上帝的有组织的社会“,在于那恶者”, 是世界矛盾的爱父亲的爱,然而基督,世界的神爱的救主,为世界模具(约翰一书2:2) 。

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Tension grew between world affirming ministry and world renouncing concentration upon the world above (mysticism) or upon the world to come (adventism), as Christians resisted the theaters, games, and debauchery rampant in the Roman world yet cared for the world's unwanted.世界之间的张力增长肯定部和世界放弃在上述世界(神秘主义),或根据世界浓度来(复临),作为基督徒抵制剧院,游戏,放荡在罗马世界还为世界上不需要的照顾猖獗。 Separation strengthened into rejection of the world and ultimately into escape, as anchorites and monastics despised marriage, cleanliness, and all human comforts, in an otherworldly search for deeper truth and the vision of God.分离增强为世界拒绝,并最终将逃跑,因为anchorites和藐视婚姻,清洁,舒适和所有的人类在一个更深的真理和神的眼光鬼神搜索,僧侣。 Simultaneously, the conversion of Rome fostered a new kind of worldliness, ambition for all the rewards of power. Two types of Christians emerged, the religious, withdrawn from the world, and the lay, active in the world.同时,罗马转换促进了世俗,所有的权力野心一种新的奖励。 出现两种类型的基督徒,宗教,从世界撤回,及业外,在世界上活跃。

Augustine held Christians should use but not enjoy the world; Aquinas would impose natural law upon it.奥古斯丁认为基督徒应该使用,但不享受世界;阿奎那将法律强加给它的自然。Luther's "kingdom of grace" (the church) was paralleled by "the kingdom of God's left hand," the secular world, ruled by law: Christians live within both.路德的“王国之恩”(教会)是由平行“上帝的左手王国”的世俗世界,法治:基督徒生活在两种。Calvin would restore the world to God's rule by discipline, making the world one vast monastery.卡尔文将恢复世界对上帝的规则纪律,使世界一个庞大的寺院。For Puritans, the world is Vanity Fair, to be traveled through toward the Celestial City, not dwelt in. Yet not the world but worldliness is sinful, the desire for the world's ways and prizes when the heart's true loyalties lie elsewhere.对于清教徒,世界是名利场,要通过对天体城市旅行,而不是住英寸但也不是罪恶的世界,而是世俗,为世界的方式和奖金的时候,心里的真正的忠诚在于其他地方的愿望。

Nineteenth century social gospel reformers, firmly rooted in the kingdom (Maurice), in compassion (Gladden), or in a liturgical vision of God's glory (Holland, Temple), strove to embody their spiritual vision within the everyday world of wages, houses, work, and peace.十九世纪的社会福音改革者,牢牢王国(莫里斯),在同情(金凯悦),或在神的荣耀礼仪视觉(荷兰,寺)扎根,努力体现在工资,住房日常世界的精神视野,工作,和平。 But Bonhoeffer insisted that the world is already spiritual, reconciled, needing "religionless," unseparated Christians to plunge into its life to prove it is not godless.但是,潘霍华坚持认为,世界已经精神,不甘心,需要“religionless,”未分隔基督徒投身到它的生命来证明它是不信神。

In the tensions of such unworldly worldliness the Christian ever lives, not of the world, redeemed from it, independent of it, but sent back to minister to it, living within it in the power of the world to come, knowing that the world is God's.在这种unworldly基督教世俗的紧张局势不断的生活,不属世界,从它赎回,它的独立,但送回部长给它,在它生活在世界的力量来,知道这个世界是神的。

REO White选举事务处的白
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)



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