Regeneration再生 中文 - Zhong Wen

General Information一般资料

Regeneration is the spiritual change wrought in the heart of man by the Holy Spirit in which his/her inherently sinful nature is changed so that he/she can respond to God in Faith, and live in accordance with His Will (Matt. 19:28; John 3:3,5,7; Titus 3:5).再生是圣灵在人的心脏造成的精神改变他/她固有的罪恶的本性是改变,使他/她能够回应神的信仰,以及生活在按照自己的意志(马太19时28分约翰3:3,5,7;提多书3:5)。 It extends to the whole nature of man, altering his governing disposition, illuminating his mind, freeing his will, and renewing his nature.它延伸到整个自然界的人,改变他的性格,照亮他的心灵,释放自己的意志,并重申他的本性。

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The word Regeneration is only found in Matt.仅发现在马特一词再生。19:28 and Titus 3:5. 19点28和提多书3:5。This word literally means a "new birth."这个词的字面意思是“新的诞生。”The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring.所以呈现(palingenesia)希腊字,是用经典作家的春天的回归所产生的变化。In Matt.在马特。19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). 19点28字相当于“归还所有的东西”(徒3:21)。In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5).在提多书3:5,改变主意,其他地方作为一个从死亡到生命的传递(约翰一书3:14)发言表示,成为一个在基督耶稣(林后5:17)的新生物;重生(约翰3:5);一种心灵重建(罗马书12:2);一个从死里复活(弗2:6);一个正在加快(2:1,5)。

This change is ascribed to the Holy Spirit.这种变化是归因于圣灵。It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).它起源的人,但与上帝(约翰福音1:12,13;约翰一书2:29; 5:1,4)。As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins."至于变化的性质,它由植入一个新的原则或处置的灵魂;精神生活传授那些本质上是“死在过犯罪恶。”The necessity of such a change is emphatically affirmed in Scripture (John 3: 3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).这种转变的必要性,着重肯定了经文(约翰福音3:3;罗七时18分; 8:7-9;哥林多前书2点14分;弗2:1; 4:21-24)。

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


Advanced Information先进的信息

Regeneration, or new birth, is an inner re-creating of fallen human nature by the gracious sovereign action of the Holy Spirit (John 3:5-8).再生,或新的诞生,是一种内在的再创造亲切的圣灵的主权行动“(约翰福音3:5-8)下降了人性。The Bible conceives salvation as the redemptive renewal of man on the basis of a restored relationship with God in Christ, and presents it as involving "a radical and complete transformation wrought in the soul (Rom. 12:2; Eph. 4:23) by God the Holy Spirit (Titus 3:5; Eph. 4:24), by virtue of which we become 'new men' (Eph. 4:24; Col. 3:10), no longer conformed to this world (Rom. 12:2; Eph. 4:22; Col. 3:9), but in knowledge and holiness of the truth created after the image of God (Eph. 4:24; Col. 3:10; Rom. 12:2)" (BB Warfield, Biblical and Theological Studies, 351).圣经设想拯救作为人的恢复与神在基督里关系的基础上的救赎重建,并提出涉及“一个激进和彻底改造灵魂的锻造(罗马书12时02分;弗4点23分)由上帝的圣灵(提多书3:5;弗4:24),据此,我们成为“新好男人”(弗4:24;歌罗西书3:10),不再效法这个世界(ROM 12时02分;弗4时22分;西3:9),但在后的神(以弗所书4时24的形象创造了知识和真理的圣洁;上校3时10;罗马书12时02分。 )“(BB沃菲尔德,圣经和神学研究,351)。Regeneration is the "birth" by which this work of new creation is begun, as sanctification is the "growth" whereby it continues (I Pet. 2:2; II Pet. 3:18).再生“出生”开始创造新的工作,这是,成圣是“增长”,即继续(彼前2:2;第二宠物3:18)。Regeneration in Christ changes the disposition from lawless, Godless self-seeking (Rom. 3:9-18; 8:7) which dominates man in Adam into one of trust and love, of repentance for past rebelliousness and unbelief, and loving compliance with God's law henceforth.在基督再生的变化处置无法无天,无神的自我追求(罗3:9-18; 8:7)占主导地位到一个忏悔过去的叛逆和不信的信任和厚爱,在亚当的男子,和爱好遵守神的律法今后。It enlightens the blinded mind to discern spiritual realities (I Cor. 2:14-15; II Cor. 4:6; Col. 3:10), and liberates and energizes the enslaved will for free obedience to God (Rom. 6:14, 17-22; Phil. 2:13).它照亮心灵蒙蔽辨别精神现实(哥林多前书2:14-15;二,肺心病4时06分,上校3点10分。),解放和激励奴役将免费服从神(罗马书6: 14,17-22;菲尔2:13)。

The use of the figure of new birth to describe this change emphasizes two facts about it.新诞生的数字来描述这种变化,它强调了两个事实。The first is its decisiveness.首先是它的决断。The regenerate man has forever ceased to be the man he was; his old life is over and a new life has begun; he is a new creature in Christ, buried with him out of reach of condemnation and raised with him into a new life of righteousness (see Rom. 6:3-11; II Cor. 5:17; Col. 3:9-11).重生的人已经永远不再是人,他是,他的老生活和新生活的开始,他是一个在基督里的新生物,和他一同埋葬谴责达到提高到一个新的生活,并与他义(罗6:3-11;。二,肺心病5时17分;上校3:9-11)。 The second fact emphasized is the monergism of regeneration.第二个事实强调的是再生monergism。Infants do not induce, or cooperate in, their own procreation and birth; no more can those who are "dead in trespasses and sins" prompt the quickening operation of God's Spirit within them (see Eph. 2:1-10).婴儿不诱导,或合作,自己的生育和出生;没有更多的那些谁是“死在过犯罪恶”的提示他们的圣灵的加快运行(见弗2:1-10)。 Spiritual vivification is a free, and to man mysterious, exercise of divine power (John 3:8), not explicable in terms of the combination or cultivation of existing human resources (John 3:6), not caused or induced by any human efforts (John 1:12-13) or merits (Titus 3:3-7), and not, therefore, to be equated with, or attributed to, any of the experiences, decisions, and acts to which it gives rise and by which it may be known to have taken place.精神vivification是一个自由,男子神秘,行使神圣的权力(约翰一书3:8),而不是在现有人力资源的培养(约翰3:6)的组合或条款解释,没有引起任何人的努力诱导(约翰福音1:12-13)或优点(提多书3:3-7),并没有,因此,要等同于或归结为,任何的经验,决定和它产生的行为,并通过它可能是已知有发生。

Biblical Presentation圣经简报

The noun "regeneration" (palingenesia) occurs only twice.名词“再生”(palingenesia)只发生过两次。In Matt.在马特。19:28 it denotes the eschatological "restoration of all things" (Acts 3:21) under the Messiah for which Isreal was waiting.19点28它表示下为Isreal在等待弥赛亚的末世论“恢复所有的东西”(徒3:21)。This echo of Jewish usage points to the larger scheme of cosmic renewal within which that of individuals finds its place.这个犹太使用点回声宇宙重建计划内的个人,发现它的地方。In Titus 3:5 the word refers to the renewing of the individual.在提多书3:5,这个词是指个人的更新。Elsewhere, the thought of regeneration is differently expressed.在其他地方,再生的思想是不同的表达。

In OT prophecies regeneration is depicted as the work of God renovating, circumcising, and softening Israelite hearts, writing his laws upon them, and thereby causing their owners to know, love, and obey him as never before (Deut. 30:6; Jer. 31:31-34; 32:39-40; Ezek. 11:19-20; 36:25-27).在旧约的预言再生翻新神的工作,割礼,并软化以色列人的心,写他对他们的法律,从而导致业主知道,爱,和服从他以前从未被描述为(申命记30:6;耶31:31-34; 32:39-40;以西结书11:19-20; 36:25-27)。It is a sovereign work of purification from sin's defilement (Ezek. 36:25; cf. Ps. 51:10), wrought by the personal energy of God's creative outbreathing the personal energy of God's creative outbreathing ("spirit": Ezek. 36:27; 39:29).这是主权净化工作,从罪的污秽(以西结书36:25;比照诗51:10。)锻造神的创意outbreathing上帝的创意outbreathing个人精力(“精神”的个人能量,以西结书36。 :27; 39:29)。Jeremiah declares that such renovation on a national scale will introduce and signal God's new messianic administration of his covenant with his people (Jer. 31:31; 32:40).耶利米宣布,在全国范围内整治将他的人介绍和信号上帝的新救世主的管理他的约(耶31:31; 32:40)。

In the NT the thought of regeneration is more fully individualized, and in John's Gospel and First Epistle the figure of new birth, "from above" (anothen: John 3:3, 7, Moffatt), "of water and the Spirit" (ie, through a purificatory operation of God's Spirit: see Ezek. 36:25-27; John 3:5; cf. 3:8), or simply "of God" (John 1:13, nine times in I John), is integral to the presentation of personal salvation.在NT再生的思想更充分的个性化,并在约翰福音和第一书信新出生的图,“从上面”(anothen:约翰福音3:3),7,莫法特,“水和圣灵”(即,通过圣灵的精制操作:以西结书36:25-27;约翰福音3:5;比照3:8),或“神”只是(约翰福音1:13,约翰9次)。是不可或缺的个人得救的演示。 The verb gennao (which means both "beget" and "bear") is used in these passages in the aorist or perfect tense to denote the once-for-all divine work whereby the sinner, who before was only "flesh," and as such, whether he knew it or not, utterly incompetent in spiritual matters (John 3:3-7), is made "spirit" (John 3:6), ie, is enabled and caused to receive and respond to the saving revelation of God in Christ.动词gennao(这意味着两个“生出”和“熊”)是使用不定过去完成式表示在这些经文的一次为所有神圣的工作,使罪人,谁之前,只有“割​​肉”,以及这样,他是否知道,在属灵的事情完全不称职(约翰福音3:3-7),是“精神”(约3:6),即,启用,造成接收和响应节能启示神在基督里。 In the Gospel, Christ assures Nicodemus that there are no spiritual activities, no seeing or entering God's kingdom, because no faith in himself, without regeneration (John 3:1ff.); and John declares in the prologue that only the regenerate receive Christ and enter into the privileges of God's children (John 1:12-13).在基督的福音,保证尼哥底母有没有精神活动,没有看到或进入神的国度,因为没有自己的信仰,没有再生(约翰3:1 FF),和约翰的序幕声明,只有重新接受基督进入神的儿女的特权(约翰福音1:12-13)。Conversely, in the Epistle John insists that there is no regeneration that does not issue in spiritual activities.相反,坚持在书信约翰是没有再生精神活动没有问题。The regenerate do righteousness (I John 2:29) and do not live a life of sin (3:9; 5:18: the present tense indicates habitual law-keeping, not absolute sinlessness, cf. 1:8-10); they love Christians (4:7), believe rightly in Christ, and experience faith's victory over the world (5:4).重生的不义(约翰一书2时29分)和不活的罪恶的生命(3:9; 5点18:目前的紧张表示习惯性法律,不是绝对的清白,比照1:8-10);他们爱基督徒(4:7),相信正确地在基督里,和世界各地的经验,信仰的胜利(5:4)。 Any who do otherwise, whatever they claim, are still unregenerate children of the devil (3:6-10).任何人士如不这样做,无论他们声称,仍然unregenerate儿童的恶魔(3:6-10)。

Paul specifies the Christological dimensions of regeneration by presenting it as (1) a lifegiving coresurrection with Christ (Eph. 2:5; Col. 2:13; cf. I Pet. 1:3); (2) a work of new creation in Christ (II Cor. 5:17; Eph. 2:10; Gal. 6:15).保罗指定呈现为:(1)与基督(以弗所书2时05分;上校2:13;比照彼前1:3); lifegiving coresurrection再生的基督尺寸(2)创造新的工作在基督(二肺心病5:17;。弗2:10;加拉太6:15)。Peter and James make the further point that God "begets anew" (anagennao: I Pet. 1:23) and "brings to birth" (apokyeo: James 1:18) by means of the gospel.彼得和詹姆斯做出进一步的神“重新生”(anagennao:我宠物1点23分)和“出生带来”福音“(apokyeo:詹姆斯1:18)。 It is under the impact of the word that God renews the heart, so evoking faith (Acts 16:14-15).这是这个词,神再次心脏的影响下,所以唤起信仰(徒16:14-15)。

Historical Discussion历史讨论

The fathers did not formulate the concept of regeneration precisely.父亲没有制定再生的概念,正是。They equated it, broadly speakin, with baptismal grace, which to them meant primarily (to Pelagius, exclusively) remission of sins.他们等同于它,广泛的speakin,与洗礼的恩典,他们主要的意思(伯拉纠,专门)赦罪。 Augustine realized, and vindicated against Pelagianism, the necessity for prevenient grace to make man trust and love God, but he did not precisely equate this grace with regeneration.奥古斯丁意识到,对伯拉纠主义,平反前的宽限期,使人类的信任和爱上帝的必要性,但他并没有准确地等同于再生此宽限期。 The Reformers reaffirmed the substance of Augustine's doctrine of prevenient grace, and Reformed theology still maintains it.改革者重申了奥古斯丁的学说前的宽限期的实质内容,并归正神学仍保持着它。Calvin used the term "regeneration" to cover man's whole subjective renewal, including conversion and sanctification.卡尔文使用的术语“再生”,以覆盖整个人的主观的重建,包括转换和成圣。Many seventeenth century Reformed theologians equated regeneration with effectual calling and conversion with regeneration (hence the systematic mistranslation of epistrepho, "turn," as a passive, "be converted," in the AV); later Reformed theology has defined regeneration more narrowly, as the implanting of the "seed" from which faith and repentance spring (I John 3:9) in the course of effectual calling.许多十七世纪归正神学家等同于行之有效的调用和转换与再生的再生(因此epistrepho系统的误译,“转”,作为一个被动的,“转换,”在AV);后来归正神学定义再生更窄,植入行之有效的通话过程中的“种子”在信心和悔改春天(约翰一书3:9)。 Arminianism constructed the doctrine of regeneration synergistically, making man's renewal dependent on his prior cooperation with grace; liberalism constructed it naturalistically, identifying regeneration with a moral change or a religious experience.亚米纽斯主义协同构建再生的学说,人的重建取决于他与宽限期之前合作;自由主义的构造,自然主义与道德的变化或宗教经验,确定再生。

The fathers lost the biblical understanding of the sacraments as signs to sir up faith and seals to confirm believers in possession of the blessings signified, and so came to regard baptism as conveying the regeneration which it signified (Titus 3:5) ex opere operato to those who did not obstruct its working.父亲失去了圣经的圣礼认识了信仰和密封的迹象,爵士,以确认拥有标志着祝福的信徒,所以来到视为输送再生它标志着(提多书3:5)前opere operato洗礼那些不妨碍其工作。Since infants could not do this, all baptized infants were accordingly held to be regenerated.由于婴儿无法做到这一点,所有受洗的婴儿因此再生举行。This view has persisted in all the non-Reformed churches of Christendom, and among sacramentalists within Protestantism.这种观点一直坚持在所有非基督教改革教会,并跻身新教sacramentalists境内。

JI Packer姬封隔器
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
J. Orr, "Regeneration," HDB; J. Denney, HDCG; BB Warfield, Biblical and Theological Studies; systematic theologies of C. Hodge, III, 1-40, and L. Berkhof, IV, 465-79; A. Ringwald et al., NIDNTT, I, 176ff.; F. Buchsel et al., TDNT, I, 665ff.; B. Citron, The New Birth.J.丹尼,HDCG;; BB沃菲尔德,圣经和神学研究; C. Hodge的,有三,1-40系统神学,和L,伯克霍夫,四,465-79的J.,“再生”,建屋局奥尔A。 Ringwald等,NIDNTT,我,176ff;。楼Buchsel等,TDNT,我,665ff;。B.柚子,新生。


Advanced Information先进的信息

Scripture terms by which this work of God is designated:圣经神的工作,这是指定的条款:

Proof that there is such a thing as is commonly called regeneration.证明有这样的事情,通常被称为再生。

Proofs that believers are subjects of supernatural, or spiritual illumination.证明信徒是超自然的,或精神照明的主体。

Proof of the absolute necessity of regeneration证明是绝对必要的再生


Catholic Information天主教信息

(Latin regeneratio; Greek anagennesis and paliggenesia). (regeneratio拉丁,希腊anagennesis和paliggenesia)。Regeneration is a Biblico-dogmatic term closely connected with the ideas of justification, Divine sonship, and the deification of the soul through grace.再生一个Biblico的教条式的短期理由,神圣sonship,并通过宽限期神化的灵魂的思想密切相连。Confining ourselves first to the Biblical use of this term, we find regeneration from God used in indissoluble connection with baptism, which St. Paul expressly calls "the laver of regeneration" (Titus, iii, 5).偏执“圣经”这一术语的使用首先,我们发现从神再生不可分割的联系与洗礼中,圣保罗明确的所谓的“紫菜再生”(提多书,三,五)。 In His discourse with Nicodemus (John 3:5), the Saviour declares: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."在他的话语与尼哥底母(约翰福音3:5),救主宣称:“除非一个人出生的水和圣灵,他再不能进入神的国度。”In this passage Christianity from its earliest days has found the proof that baptism may not be repeated, since a repeated regeneration from God is no less a contradiction than repeated physical birth from a mother.从最初的日子里通过基督教在此发现证明洗礼可能不会被重复,因为来自上帝的反复再生不亚于比多次从母亲的身体出生的矛盾。 The idea of "birth from God" enjoys a special favour in the Joannine theology. “从神的诞生”的想法,得到一个在Joannine神学的特别青睐。Outside the Fourth Gospel (i, 12 sq.; iii, 5), the Apostle uses the term in a variety of ways, treating "birth of God" as synonymous now with the "doing of justice" (1 John 5:1, 4 sq.), and elsewhere deducing from it a certain "sinlessness" of the just (1 John 3:9; 5:18), which, however, does not necessarily exclude from the state of justification the possibility of sinning (cf. Bellarmine, "De justificatione", III, xv).使徒以外的第四福音(I,12平方米;三,五),采用多种方式长期治疗“正义的做”神“诞生”视为同义词(约翰一书5:1​​, 4平方米),和其他地方的推断它一定的正义(1约翰3点09分“无罪”5:18),然而,没有一定的理由的状态排除犯罪的可能性(参见贝拉明,“德justificatione”,三,XV)。 It is true that in all these passages there is no reference to baptism nor is there any reference to a real "regeneration"; nevertheless, "generation from God", like baptismal "regeneration", must be referred to justification as its cause.这是事实,在所有这些经文有没有提到洗礼,也没有任何一个真正的“再生”的参考,不过,“从神代”,像洗礼“再生”,必须提到其原因的理由。 Both terms effectually refute the Protestant notion that there is in justification not a true annihilation, but merely a covering up of the sins which still continue (covering-up theory), or that the holiness won is simply the imputation of the external holiness of God or Christ (imputation theory).有效果,这两个方面驳斥了新教的概念,理由是不是一个真正的湮没,而仅仅是一种涵盖的罪仍在继续(覆盖的理论),或赢得的圣洁是单纯的外部神的圣洁的归集或基督(归集理论)。 The very idea of spiritual palingenesis requires that the justified man receive through the Divine generation a quasi-Divine nature as his "second nature", which cannot be conceived as a state of sin, but only as a state of interior holiness and justice.精神轮回的观念,必须通过神圣的一代,正当男子收到准神性作为他的“第二自然”,这不能被视为一种罪恶的状态设想,但只能作为室内的圣洁和正义的国家。 Thus alone can we explain the statements that the just man is assured "participation in the divine nature" (cf. 2 Peter 1:4: divinæ consortes naturæ), becomes "a new creature" (Galatians 5:6; 6:15), effects which depend on justifying faith working by charity, not on "faith alone" (sola fides).因此,我们就可以解释的声明,保证公正的人“参与”在神圣的性质(参见彼得后书1:4:divinæ consortes naturæ),成为“一个新的生物”(加拉太书5时06分,6点15分)依赖证明信仰举行慈善工作,而不是“唯独信心”(SOLA惹人)的影响。 When the Bible elsewhere refers regeneration to the Resurrection of Jesus Christ (1 Peter 1:3) or to "the word of God who liveth and remaineth forever" (1 Peter 1:23), it indicates two important external factors for justification, which have nothing to do with its formal cause.当圣经其他地方,是指再生复活的耶稣基督(1彼得前书1:3)或“这个词的上帝,谁活着remaineth永远”(彼得前书1:23),这表明两个重要的外部因素为理由,什么都没有做正式的事业。 The latter text shows that the preaching of the Word of God is for the sinner the introductory step towards justification, which is impossible without faith, whereas the former text mentions the meritorious cause of justification, inasmuch as, from the Biblical standpoint, the Resurrection was the final act in the work of redemption (cf. Luke 24:46 sq.; Romans 4:25; 6:4; 2 Corinthians 5:16).后者的文本显示,宣讲神的话语是对的理由,这是不可能没有信仰的介绍一步罪人,而前文提到的理由立功原因,因为,从圣经的角度来看,复活最终赎回的工作行为(参见路加福音24:46平;罗马书4时25分; 6:4;哥林多后书5:16)。To the above-mentioned ideas of regeneration, generation out of God, participation in the Divine nature, and re-creation, a fifth, that of Divine sonship, must be added; this represents the formal effect of justification and is crowned by the personal indwelling of the Holy Ghost in the justified soul (cf. Romans 5:5; 8:11; 1 Corinthians 3:16 sq.; 6:19, etc.).要再生,一代神,在神性的参与,和再创造,第五,神圣sonship,必须添加上述的思想;代表正式生效的理由是由个人加冕留置在合理的灵魂的圣灵(参罗马书5:5; 8:11;哥林多前书3:16平方米; 6:19等)。Since, however, this Divine sonship is expressly described as a mere adoptive sonship (filiatio adoptiva, ouiothesis; cf. Romans 8:15 sqq.; Galatians 4:5), it is evident that "regeneration from God" implies no substantial emerging of the soul from the nature of God as in the case of the eternal generation of the Son of God (Christ), but must be regarded as an analogical and accidental generation from God.然而,由于这种神圣sonship是一个单纯的收养sonship(比照罗马书8点一刻SQQ; filiatio adoptiva,ouiothesis加拉太书4时05分)明确描述,这是显而易见的,“从神的再生”意味着没有实质性的新兴从神在永恒的神(基督)的儿子代的性质的灵魂,但必须被视为一个来自上帝的类比和意外代。

As regards the use of the term in Catholic theology, no connected history of regeneration can be written, as neither Christian antiquity nor medieval Scholasticism worked consistently and regularly to develop this pregnant and fruitful idea.至于在天主教神学,没有再生的历史可写,工作始终,并定期向发展这个孕妇和富有成果的的想法既不是基督教的古代,也不中世纪经院哲学一词的使用。 At every period, however, the Sacrament of Baptism was regarded as the specific sacrament of regeneration, a concept that was not extended to the Sacrament of Penance.然而,在每一个时期,洗礼被视为再生,没有延伸到的忏悔圣事的概念具体圣餐。Irenæus repeatedly interprets the Pauline term "re-creation" as the universal regeneration of mankind through the incarnation of the Son of God in the womb of the Blessed Virgin.爱任纽反复解释宝莲长期作为人类的普遍通过在子宫内的圣母的化身,是神的儿子再生“再创造”。The idea of regeneration in the sense of individual justification is most conspicuous in the writings of St. Augustine.再生的想法是在个人的理由,在圣奥古斯丁的著作中最突出的。With an unrivalled keenness, he evolved the essential distinction between the birth of the Son of God from the substance of the Father and the generation of the soul from God through grace, and brought together into an organic association regeneration, with its kindred ideas, and justification (cf. eg "Enarr. in Ps. xlix", n. 2 in "PL", XXXVI, 565).他以无与伦比的热切,进化的神的儿子从父亲的实质和通过恩典的神的灵魂代出生之间的本质区别,并汇集成一个有机协会再生,其亲属的思想,,和理由(参见例如“Enarr。诗篇。XLIX”,“PL”,三十六,565 N. 2)。Like the Church, St. Augustine associates justification with faith working through charity, and refers its essence to the interior renewal and sanctification of the soul.像教堂,圣奥古斯丁联营公司与信仰的理由,通过慈善工作,并指其实质内部重建和成圣的灵魂。Thus, St. Augustine is not only the precursor, but also the model of the Scholastics, who worked mainly on the ideas inherited from the great doctor, and contributed essentially to the speculative understanding of the mysterious process of justification.因此,圣奥古斯丁不仅是前兆,但也的scholastics的模式,主要是从伟大的医生继承的思想工作,并贡献基本上是投机了解神秘的过程,理由。 Adhering strictly to the Bible and tradition, the Council of Trent (Sess. VI, capp. iii-iv, in Denzinger-Bannwart, "Enchiridion", 10th ed., 1908, nn. 795-6) regarded regeneration as fundamentally nothing else than another name for the justification acquired through the Sacrament of Baptism.严格遵守“圣经”和传统,安理会的遄达(Sess.六,CAPP。III - IV,在登青格Bannwart,“便览”,第10版,1908年,NN。795-6)视为根本没有什么其他的再生比另一个名称的洗礼,通过收购的理由。 A characteristic view was that of the German Mystics (Eckhart, Tauler, Suso), who prefer to speak of a "birth of God in the soul", meaning thereby the self-annihilation of the soul submerging itself in the Divinity, and the resulting mystical union with God through love.特征的看法是,德国神秘主义者(艾克哈特,陶勒尔,苏索),谁愿意讲的“神的灵魂的诞生”,意义,从而淹没在神本身的灵魂的自我毁灭,以及由此产生的通过爱与神的神秘联盟。

In Protestant theology, since the time of the Reformation, we meet great differences of opinion, which are of course to be referred to the various conceptions of the nature of justification.在基督教神学中,由于时间的改革,我们遇到很大的意见分歧,这当然要提到的理由的性质的各种观念。In entire accordance with his doctrine of justification by faith alone, Luther identified regeneration with the Divine "bestowal of faith" (donatio fidei), and placed the baptized infant on the same footing as the adult, although he could give no precise explanation as to the way in which the child at its regeneration in baptism could exercise justifying faith (cf. H. Cremer, "Taufe, Wiedergeburt und Kindertaufe", 2nd ed., 1901).路德在整个按照他信仰单独的理由的学说,确定与神的“恩赐的信仰”(donatio fidei)的再生,并放在同等的地位作为成人受洗的婴儿,虽然他可以给没有确切的解释在洗礼再生孩子的方式,行使辩护的信念(参见H. Cremer,“Taufe,Wiedergeburt和Kindertaufe”,第二版,1901年)。Against the shallow and destructive efforts of Rationalism, which made its appearance among the Socinians about the end of the sixteenth century and later received a mighty impulse from English Deism, the German "Enlightenment", and French Encyclopedism, a salutary reaction was produced by the Pietists during the seventeenth and eighteenth centuries.反理性主义的浅薄和破坏性的努力,这之间的Socinians十六世纪末,它的外观,一个强大的冲动后,从英国自然神论,德国的“启蒙”,和法国百科全书,是一个有益的反应所生产的在十七和十八世纪的虔诚主义者。 Leaving far behind the old Protestant view, the Pietists (Spener, AH Francke, Zinzendorf) referred regeneration to the personal experience of justification in union with a sincere conversion to a new life, consisting especially in charitable activity.远远落后于离开旧新教的看法,虔诚主义者(Spener,AH佛朗克,亲岑多夫)在工会提到再生的理由的个人经验与真诚的转换到一个新的生命,尤其是在慈善活动组成。 German Pietism, systematically cultivated by the so-called Hernhuter, exercised a beneficial effect on English Methodism, which went about securing and strengthening regeneration in "methodical fashion", and which undoubtedly performed good service in the revival of Christian piety.德国虔敬,系统由所谓的Hernhuter耕地,行使英语理宗,其中又以有关保护和再生,加强在“有条不紊时尚”,这无疑表现良好的服务,在基督教的虔诚的复兴的一个有利的影响。 Especially those sudden conversions--such as are even today striven for and highly prized in Methodist circles, the American revivals and camp meetings, the Salvation Army, and the German Gemeinschaftsbewegung, with all its excrescences and eccentricities--are preferentially given the title of regeneration (cf. E. Wacker, "Wiedergeburt und Bekehrung", 1893).即使在今天,特别是那些突然转换 - 比如争取在循道卫理界,美国复兴和营地会议,救世军,德国Gemeinschaftsbewegung其所有的赘生物和怪癖,的高度珍视 - 优先给予称号再生(参见E.瓦克,“Wiedergeburt和Bekehrung”,1893年)。Since Schleiermacher the variety and confusion of the views concerning the character of regeneration in learned literature have increased rather than diminished; it is indeed almost a case of everyone to his own liking.自施莱尔马赫的品种和混乱中汲取文学再生的性格有关的意见,增加了而不是削弱;这的确是几乎是大家对他自己的喜好的情况。 The greatest favour in Liberal and modern Positive theology is enjoyed by the theory of Albert Ritschl, according to which the two distinct moments of justification and reconciliation hold the same relation to each other as forgiveness and regeneration.最大的赞成享有自由和现代正神学理论的伟业里奇尔,根据的理由和和解的两个不同的时刻对方宽恕和再生的关系持相同。 As soon as resistance to God is done away with in justification, and lack of trust in God--or, in other words, sin--is overcome in the forgiveness of sin, reconciliation with God and regeneration enter into their rights, thus inaugurating a new life of Christian activity which reveals itself in the fulfilment of all the obligations of one's station.一旦抵抗神做的理由,以及缺乏对上帝的信靠与距离 - 或,仙 - 换句话说,是克服罪得赦免,与神和再生进入他们的权利和解,从而开创一个新的生活基督教的活动,揭示出站的所有义务的履行。

Turning finally to the non-Christian use of the term, we find "regeneration" in common use in many pagan religions.最后谈到非基督教一词的使用,我们发现在许多异教的共同使用“再生”。In Persian Mithraism, which spread widely in the West as a religion of the soldiers and officials under the Roman Empire, persons initiated into the mysteries were designated "regenerated" (renatus).在波斯湾Mithraism,这在西方罗马帝国统治下的士兵和官员的宗教的广泛蔓延,发起到奥秘的人被指定为“再生”(renatus)。 While here the word retains its ethico-religious sense, there was a complete change of meaning in religions which taught metempsychosis or the transmigration of souls (Pythagoreans, Druids, Indians), in these the reincarnation of departed souls was termed "regeneration".虽然这里所说的保留其伦理的宗教意识,宗教教轮回或轮回的灵魂(毕达哥拉斯,德鲁伊,印度人)的意义完全改变这些离去的灵魂转世,被称为“再生”。 This usage has not yet entirely disappeared, as it is current among the Theosophists (cf. ER Hull, "Theosophy and Christianity", Bombay, 1909; and in connection therewith "Stimmen aus Maria-Laach", 1910, 387 sqq., 479 sqq.).这种用法尚未完全消失,因为它是目前的通神论者(参见ER的船体,“神智和基督教”,孟买,1909年和与其有关的“Stimmen AUS玛丽亚Laach”,1910年,387 SQQ,479间SQQ。)This view should not be confounded with the use dating from Christ Himself, who (Matthew 19:18) speaks of the resurrection of the dead on the last day as a regeneration (regeneratio).这种观点不应该混淆使用约会的最后一天,作为再生(regeneratio)从基​​督自己,讲,死人复活(马太福音19:18)。

Publication information Written by J. Pohle.研究Pohle编写的出版物信息。Transcribed by Karli Nabours.转录Karli Nabours。The Catholic Encyclopedia, Volume XII.天主教百科全书,第十二卷。Published 1911.发布1911年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, June 1, 1911. Nihil Obstat,1911年6月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约

Also, see:此外,见:
Conversion 转换
Sanctification 成圣
Justification 理由
Confession 自白
Salvation 救赎

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