Good Works的优秀作品

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(Protestant Christian Perspective)(基督教新教透视)

The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many.反对拯救的恩典,它摒弃了良好的工程的必要性,并降低其重要性意识(罗马书6)反对旧学说,尽管它已经回答了一千遍,仍是许多指控。 They say if men are not saved by works, then works are not necessary.他们说,如果男人不被保存的作品,那么作品是没有必要的。If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment.如果大多数人的道德是在很长的罪人,那么同样的方式保存好的作品是没有的时刻。And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the better.而比这更多,如果上帝的恩典是最清楚的最卑鄙的男人拯救显示,男性则越差越好。The objection has no validity.没有有效的反对。The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. "Neither adulterers, nor thieves, nor covetous, nor drunkards" shall inherit the kingdom of God.靠恩典得救的福音表明,良好的工作是必要的, 它是真实的,unchangeably真,如果没有圣洁没有人能见主。“无论是奸淫,也不小偷,也不贪婪,也酒鬼”应继承神的国。

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Works are "good" only when,作品有“好”只有当,
Good works are an expression of gratitude in the believer's heart (John 14:15, 23; Gal. 5:6).好的作品是在信徒的感谢之心表达(约翰福音14:15,23;加拉太5:6)。They are the fruits of the Spirit (Titus 2:10-12), and thus spring from grace, which they illustrate and strengthen in the heart.他们是精神的水果(提多书2:10-12),从而从恩典,他们说明,并加强在心里的春天。 Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (Col. 3:17), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.最真诚的信徒好的作品都是不完美的,但像他们的人,他们通过接受耶稣基督(西3:17)调解等给予奖励;他们没有本质上的优点,但奖励全的宽限期。

(Easton Illustrated Dictionary)(伊斯顿说明字典)


Works, Good Works作品,优秀作品

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The works of both God and mankind receive prominent attention in the Bible.双方神和人类的作品获得圣经突出的重视。God's works, mentioned early in Genesis and throughout the giving of special revelation, consist of creation, providence (including the preservation and government of the world), and redemption.上帝的作品,提到早在创世纪和整个给予特别的启示,创作,普罗维登斯(包括保存和世界政府)和赎回组成。Jesus' comment that his Father was still working (John 5:17) is reinforced by Paul (Phil. 1:6; Rom. 14:20), who considers his activity as an aspect of the work of God (I Cor. 16:10; Phil. 2:30; cf. Acts 13:2).耶稣的评论,他的父亲还在工作(约翰福音5:17)是加强了保罗(腓1:6;罗马书14:20),谁认为作为神的工作方面,他的活动(我肺心病16。 :10;菲尔2时30分;比照徒13:2)。

Although human labor was originally given as a divine commission and privilege (Gen. 2:15), the intervention of sin gave it a negative connotation in biblical usage.虽然人类劳动原先是作为一种神圣的佣金和特权(创2:15)给出,罪恶的干预给了它在圣经中使用贬义。Man now eats and lives by the sweat of his brow (Gen. 3:17-19; cf. 5:29), and his works are seen increasingly in the OT as being marked by vanity and sin.现在人吃和生命由他的汗水(创3:17-19;比照5:29),他的作品出现在OT日益成为被虚荣和罪恶标记。This negative attitude toward mere human action was accentuated by an emphasis in the opposite direction in late Judaism: the righteousness of works and their deserving a reward.这仅仅是对人的行动持否定态度的加剧,在后期犹太教强调在相反的方向:他们的作品和值得奖励的公义。

The NT teaching on works must be seen against this background. Here human works are characterized in general as of the devil (I John 3:8; John 8:41), of darkness (Rom. 13:12), of the flesh (Gal. 5:19), as evil (Jude 15; Matt. 23:3), lawless (II Pet. 2:8), and dead (Heb. 6:1; 9:14). 对工程NT教学必须看到人类在此背景下在这里工作的特点,一般为魔鬼(约翰一书3:8;约翰8:41)。黑暗,(罗13:12)的肉,(加拉太5:19),邪恶(犹15;。马特23点03分),不法(II宠物2:8)和死(希伯来书6:1;。9:14)。 The only works that will stand the scrutiny of God are those which are affected by his Spirit and are grounded in faith (John 3:21; 6:29; I Thess. 1:3; Rom. 2:6-7; Acts 26:20).唯一的作品是经得起推敲的上帝是那些受他的精神,在信仰接地(约翰3点21分,6时29分,我帖前1:3;。罗马书2:6-7;徒26 :20)。Such are not only approved by Jesus (Matt. 5:16; 7:21; God's people (Matt. 25:37-40). What is condemned is the expectation of payment from God for doing what he has commanded men to do. After they have done all that he has commanded them to do, as though that were possible, they must still say, "We are unworthy servants; we have only done what was our duty" (Luke 17:10). The chief work that God desires is the obedience of humable belief (John 6:29), which then begets a life full of good deeds (Titus 3:14).这样不仅批准了耶稣(马太福音5时16分,7时21分;神的人(太25:37-40)什么是谴责是来自上帝的期望支付为他做什么吩咐人做的。当他们所做的一切,他已经命令他们这样做,因为虽然这是可能的,他们仍必须说,“我们不配的仆人,我们只是做我们的责任是什么”(路加福音17:10)的主要工作上帝的愿望就是humable信仰服从(约翰6时29分),然后由此引发生命的(多3:14)善行爆满。

Good Works优秀作品

Soon after the apostolic age, a drifting from the biblical view of good works is noticeable. Whereas the NT had taught that the kingdom is built on God's grace, not human merit, and that God rewards according to his grace, not merit (Matt. 20:1-16), leaders in the church held that baptized persons must obey the commandments, and when they do God rewards them. Thus Tertullian, a former lawyer, saw God related to mankind as lawgiver; he commands, and we obey and obtain merit. 不久后,使徒时代,从圣经观点的优秀作品漂流是明显的。鉴于NT曾教导说,英国是建立在神的恩典,不是人的优点,并根据神奖励他的恩典,不值得(太。20:1-16),在认为受洗者必须遵守诫命的教会领袖,当他们做神奖励他们因此良,曾任律师,看到上帝与人类的立法者,他的命令,我们服从和获得好处。 God is the rewarder of merit.神是值得赏赐。"If God is the acceptor of good works, he is also the rewarder. A good deed has God as its debtor, just as has also the evil deed, since the judge is the rewarder of every matter." “如果上帝是受体的优秀作品,他也是赏赐 一件好事作为其债务人的神,正如亦邪契税,因为法官是每一个问题赏赐。”Although all service to God is meritorious, he has decreed that certain good works give one merit when freely done.虽然所有上帝的服务是有理由的,他已经下令,某些好的作品给一个好处,当自由完成。Penances, fasting, virginity, martyrdom, and other good deeds please him and receive his reward. Penances,禁食,贞操,殉,等善行,请他和接受他的奖励。

Soon merit was said to be transferable; salvation was seen as grace and as something merited; by free will we obtain merit, and by merit, operating within the context of grace, salvation. Peter Lombard, whose Sentences was the standard theological textbook in the late Middle Ages, saw grace and free will cooperating in salvation. 不久值得被说成是转让;拯救被视为恩典和东西值得,我们获得了自由意志的优点,并通过择优,在恩典,拯救环境经营彼得伦巴第,其刑罚是标准的神学教科书中世纪末期,看到恩典和自由意志在得救合作。 Good works produce merit; "without merits to hope for, anything cannot be called hope but presumption."好的作品产生的好处,“没有优点,希望,什么都不能称之为希望,但推定。”This theology was refined, and merit was said to be "that property of a good work which entitled the doer to receive a reward from him in whose service the work is done. In the theological sense a supernatural merit can only be a salutary act to which God in consequence of his infallible promise owes a supernatural reward, consisting ultimately in eternal life" ( The Catholic Encyclopedia ).这种神学是精,值得被说成是“一个良好的工作,题为实干家接收他的报酬在其服务的工作做 在神学意义上的超自然的好处只能是属性有益的行为,神在他欠下万无一失的承诺后果超自然的奖励,最终组成的永生“( 天主教百科全书 )。The merit of human good works in the scheme of salvation ordained by God was associated with and dependent on the merit of the passion of Christ so that there was seen to be a congruence of the two.在神所命定的救世计划人类的优秀作品的优点是与和对基督的激情值得依赖,以便有被视为是两者的一致性。Thus the Catechism of the Council of Trent in the sixteenth century reads: "It is his passion also that imparts to our good actions the twofold most excellent quality of meriting the rewards of eternal glory, so as that even a cup of cold water given in his name shall not be without its reward, and of satisfying for our sins" (Ch. IV, Q.67).因此安理会的遄达在十六世纪的问答如下:“这是他的激情还赋予我们的双重最优秀的meriting永恒的荣耀奖励质量良好的行动,从而,即使是一杯凉开水中给出他的名字,不得未经其报酬,并为我们的罪“(章四,Q.67) 满足This unbibical teaching, combined with a semi-Pelagian doctrine of free will and human ability, was the fundamental reason for the necessity of doctrinal reformation in the late medieval period, as Luther declared in his debate with Erasmus. The problems of the papacy, purgatory, and indulgences he calls mere trifles compared with the real issue: the condition of mankind in the state of sin. Before his rediscovery of the gospel he had struggled to acquire merit by good works.这unbibical教学,具有自由意志和人的能力半伯拉纠主义相结合,是对改革必要性的理论在中世纪末期的根本原因,因为路德与伊拉斯谟在他的声明进行辩论的问题的教宗,炼狱和放纵他呼吁仅仅舍本求末相比,真正的问题:人类在罪恶的状态条件 ,他在他的努力取得了良好的工程价值重新发现的福音。"I was a good monk and kept my order so strictly that I could say that if ever a monk could get to heaven through monastic discipline, I should have entered in. All my companions in the monastery who knew me would bear me out in this. For if it had gone on much longer I would have martyred myself to death with vigils, prayers, readings, and other works." “我是一个和尚,并保持良好的秩序,使我的严格,我可以说,如果以往任何时候都可以打通寺院僧人纪律上天堂,我应该有。所有我在寺院的同伴谁知道我会承担这个我出去进入因为如果它已经走了就长得多,我会殉国与守夜,祈祷,阅读和其他作品自己要死亡“。

Luther became a doctor of theology and "did not yet know that we cannot expiate our sins."路德成为神学的医生和“还不知道,我们不能赎我们的罪。”So he, and others, tried the impossible, to expiate them by themselves through good works. This was changed for Luther and a large part of the church with the development of the doctrine of justification by faith in the merits of Christ alone and not those of the believer obtained through good works. The Reformers declared that the only righteousness which can stand before the judgement of a holy God is one which is "absolutely perfect and wholy in conformity with the divine law. But even our best works in this life are all imperfect and defiled with sin" (Heidelberg Catechism Q.62).于是,他和其他人,尝试了不可能,自己赎罪通过他们的优秀作品, 这是改变了路德和教会的很大一部分用在了在基督的优点独自发展主义信仰的理由,而不是那些通过优秀作品获得。信徒改革者宣称,只有正气,可以站在一个圣洁的神的审判是一个是“绝对的完美,并与神法完全一致, 但即使我们这辈子最好的作品所有的不完善和与罪“(海德堡要理问答Q.62) 玷污

If God marks iniquities, who can stand?如果上帝马克的罪孽,谁可以将焉附?But he forgives and reckons sinners righteous.但他估计罪人宽恕和正义。This is the teaching of Rom.这是光盘教学。4.4。The reckoning, or imputation, of the righteousness of Christ does not mean that God observes how well the sinner has done and then declares him a fit citizen of his kingdom. Rather, the Bible, and the Reformation with it, declares that God justifies the ungodly (Rom. 5:6, 9-10, 16-21). Christ came not to call the righteous but sinners to repentance (Matt. 9:13).大灾变,或归集基督的义,并不意味着上帝观察如何好罪人做,然后宣称他一个适合他的王国的公民,而是圣经,并与它的改革,宣称上帝辩解罪人 (罗5:6,9-10,16-21)。 基督来不是要召义人乃是召罪人悔改 (太9:13)。It was the publican who smote his breast, asking God to be merciful to him, a sinner, who went home justified, rather than the self-righteous Pharisee (Luke 18:14). Sinners are justified freely, as a gift, through the redemption, ie, the good work of Jesus, says the apostle, after which he asks, "Then what becomes of our boasting?"这是税吏谁击打他的胸膛,问上帝是仁慈的他,一个罪人,谁回家理由,而不是自以为是的法利赛人(路加福音18:14)。 罪人是合理的自由,作为礼物,通过赎回,即耶稣的好工作,使徒说,之后,他问:“那我们吹嘘成了?”He answers, "It is excluded. On what principle? On the principle of works? No, but on the principle of faith. For we hold that a man is justified by faith apart from works of lawThe wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord" (Rom. 3:24-28; 6:23).他回答:“这是排除在外。基于什么原则?在工程的原则?没有,但对信仰的原则, 因为我们认为,一个人是因信称义除了法律工程 罪的工资就是死,但上帝的恩赐,在基督耶稣我们的主“(罗3:24-28; 6:23)永生。

Salvation freely given does not mean that good works are unimportant. 自由给予拯救并不意味着好的作品是不重要的。They are commanded and are the fruit of faith (Titus 2:14; Eph. 2:10; Matt. 5:16).他们是指挥和信仰水果 (提多书2时14;弗2点10分;太5:16)。They are known of God and will be taken into account in the final judgement (Rom. 2:6; I Cor. 3:14; II Cor. 5:10; Rev. 22:12).他们被称为神的,并会考虑在最后的判决(罗马书2点06;林前3:14;二肺心病5:10;。启示录22:12)。

ME OsterhavenME Osterhaven
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
G. Bertram, TDNT, II, 654ff.; K. Thieme, SHERK, V, 19-22; G. Rupp, The Righteousness of God.G.伯特伦,TDNT,II,654ff; K.泰米,SHERK,V,19-22; G.鲁普,神的义。



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