Gift of Tongues方言 礼品

Catholic Information天主教信息

(Glossolaly, glossolalia).(Glossolaly,glossolalia)。

A supernatural gift of the class gratiae gratis datae, designed to aid in the outer development of the primitive Church.一类gratiae无偿datae在原始教会的外部发展援助,天赋神通。The theological bearing of the subject is treated in the article CHARISMATA.神学轴承的主体是治疗的文章CHARISMATA。 The present article deals with its exegetical and historical phases.本文涉及其训诂和历史阶段。

St. Luke relates (Acts 2:1-15) that on the feast of Pentecost following the Ascension of Christ into heaven one hundred and twenty disciples of Galilean origin were heard speaking "with divers tongues, according as the Holy Ghost gave them to speak."圣卢克有关(徒2:1-15),在五旬节的盛宴,下面的一百年到天上的阿森松岛基督和20弟子伽利略来源听到说“潜水员的舌头,按照圣灵给他们讲“。 Devout Jews then dwelling at Jerusalem, the scene of the incident, were quickly drawn together to the number of approximately three thousand.虔诚的犹太人居住在耶路撒冷,事故现场,然后迅速绘制在一起,约三千余。 The multitude embraced two religious classes, Jews and proselytes, from fifteen distinct lands so distributed geographically as to represent "every nation under heaven".众人拥抱两个宗教类,犹太人和proselytes,来自15个不同的土地的地理分布,代表“天下每一个国家”。 All were "confounded in mind" because every man heard the disciples speaking the "wonderful things of God" in his own tongue, namely, that in which he was born.都是“混淆记”,因为每个人听到的弟子说“上帝美好的事物”,在他自己的舌头,即,在他出生的。To many the disciples appeared to be in a state of inebriation, wherefore St. Peter undertook to justify the anomaly by explaining it in the light of prophecy as a sign of the last times.许多的弟子出现在状态的解酒,何故圣彼得答应的理由解释预言的最后一个时代的标志,它的异常。

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The glossolaly thus described was historic, articulate, and intelligible.这样描述的glossolaly,是历史性的,口齿伶俐,并理解。Jerusalem was then as now a polyglottal region and could easily have produced one hundred and twenty persons who, in the presence of a cosmopolitan assemblage, might express themselves in fifteen different tongues.耶路撒冷当时现在polyglottal地区,可以很容易地产生了一百二十人,存在一个世界性的组合,可能会在15个不同的方言表达自己。 Since the variety of tongues is attributed to the group and not to individuals, particular disciples may not have used more than their native Aramaic, though it is difficult to picture any of them historically and socially without at least a smattering of other tongues.由于各种方言的原因是本集团,不是个人,特别是弟子可能没有使用比自己的母语阿拉姆多,虽然这是困难的历史和社会的其他方言一知半解至少他们没有任何图片。 The linguistic conditions of the country were far more diverse than those of Switzerland today.该国的语言条件是远远超过了瑞士的多元化的今天。The number of languages spoken equalled the number of those in which the listeners "were born".口头语言的数量相当于那些在听众“出生”的数量。But for these Greek and Aramaic would suffice with a possible admixture of Latin.但这些希腊语和阿拉姆就足以与拉丁美洲可能外加剂。The distinction of "tongues" (v. 6, dialektos; v. 11, glossa) was largely one of dialects and the cause of astonishment was that so many of them should be heard simultaneously and from Galileans whose linguistic capacities were presumably underrated. “舌头”(第6节,dialektos诉11,glossa)的区别,主要是方言之一,惊愕的原因是,其中许多人同时应听取和从加利利的语言能力,大概是被低估的。 It was the Holy Ghost who impelled the disciples "to speak", without perhaps being obliged to infuse a knowledge of tongues unknown.这是圣灵促使门徒“说话”,没有可能被迫注入舌头未知的知识。The physical and psychic condition of the auditors was one of ecstasy and rapture in which "the wonderful things of God" would naturally find utterance in acclamations, prayers or hymns, conned, if not already known, during the preceding week, when they were "always in the temple", side by side with the strangers from afar, "praising and blessing God" (Luke 24:52-53).核数师的身体和心理条件之一的狂喜和狂喜,其中“神美好的事物”自然会找到的前一个星期期间,精读,如果没有已知的赞誉,祈祷或圣歌的话语,当他们被“总是在寺庙“,与远道而来的陌生人并肩,”赞美和祝福的神“(路加福音24:52-53)。

Subsequent manifestations occurred at Caesarea, Palaestina, Ephesus, and Corinth, all polyglottal regions.随后的表现发生在撒利亚,Palaestina,以弗所,科林斯,polyglottal地区。 St. Peter identifies that of Caesarea with what befell the disciples "in the beginning" (Acts 11:15).圣彼得标识的恺撒什么降临“开始”(徒11:15)的弟子。There, as at Ephesus and Jerusalem, the strange incident marked the baptism of several converts, who operated in groups.在那里,在以弗所和耶路撒冷,奇怪的事件,标志着几个转换,在团体经营的洗礼。Corinth, standing apart in this and other respects, is reserved for special study.科林斯,站立在这方面和其他方面外,预留专门的研究。

In post-Biblical times St. Irenæus tells us that "many" of his contemporaries were heard "speaking through the Spirit in all kinds (pantodapais) of tongues" ("Contra haer.", V, vii; Eusebius, "Hist. eccl.", V, vii).在后圣经时代圣irenæus告诉我们,“多”与他同时代的人听到“通过精神发言(pantodapais)在各种方言的”(“魂斗罗haer。”,五,七;优西比乌,“组织胺传道书。 “,五,七)。St. Francis Xavier is said to have preached in tongues unknown to him and St. Vincent Ferrer while using his native tongue was understood in others.圣弗朗西斯泽维尔说,未知他和圣文森特费雷尔在舌头鼓吹,而使用他的母语是在别人的理解。From this last phenomenon Biblical glossolaly differs in being what St. Gregory Nazianzen points out as a marvel of speaking and not of hearing.从这个现象圣经glossolaly的不同在什么圣格雷戈里Nazianzen指出,作为一个讲的奇迹,而不是听力。 Exegetes observe too that it was never used for preaching, although Sts.解经观察过,这是从来没有说教,虽然STS。Augustine and Thomas seem to have overlooked this detail.奥古斯丁和托马斯似乎忽略了这个细节。

St. Paul's Concept (I Corinthians 12-14).-For the Biblical data thus far examined we are indebted to the bosom friend and companion of St. Paul - St. Luke.圣保罗的概念(哥林多前书12-14)对于圣经的数据.-迄今研究我们非常感激的知心朋友和同伴的圣保罗 - 圣卢克。 That being true, the views of St. Paul on supernatural glossolaly must have coincided with those of St. Luke.这是真实的,超自然glossolaly圣保罗的意见,必须有正好与圣卢克。

Now St. Paul had seen the gift conferred at Ephesus and St. Luke does not distinguish Ephesian glossolaly from that of Jerusalem.现在看到了圣保罗在以弗所和圣卢克赋予的礼物不区分以弗所glossolaly从耶路撒冷。They must therefore have been alike and St. Paul seems to have had both in mind when he commanded the Corinthians (14:37) to employ none but articulate and "plain speech" in their use of the gift (9), and to refrain from such use in church unless even the unlearned could grasp what was said (16).因此,它们必须都已经和圣保罗似乎心中有既当他吩咐哥林多前书(14:37)聘用但没有阐明和“纯讲话”,在他们使用的礼物(9),并避免甚至在教堂等的使用,除非胸无点墨可以把握什么是说(16)。 No tongue could be genuine "without voice" and to use such a tongue would be the act of a barbarian (10, 11).没有舌头可以真正的“无声音”,并用舌头将是一种野蛮的行为(10,11)。For him the impulse to praise God in one or more strange tongues should proceed from the Holy Ghost. It was even then an inferior gift which he ranked next to last in a list of eight charismata.对于他的冲动,在一个或多个陌生的舌头赞美神要从圣灵。 有人甚至劣势的礼物,他八个charismata列表中排名倒数第二。It was a mere "sign" and as such was intended not for believers but for unbelievers (22). 这是一个单纯的“标志”和不信教,但不信(22)这样的打算。

Corinthian Abuses (I Corinthians 14 passim).-Medieval and modern writers wrongly take it for granted that the charism existed permanently at Corinth &151; as it did nowhere else-and that St. Paul, in commending the gift to the Corinthians, therewith gave his guaranty that the characteristics of Corinthian glossolaly were those of the gift itself.科林斯滥用(哥林多前书14各处).-中世纪和现代作家想当然的错误,在科林斯神恩存在永久&151;,因为它没有无处别人和圣保罗在哥林多前书赞扬的礼物,该给他保证,科林斯glossolaly的特点是礼物本身。 Traditional writers in overlooking this point place St. Luke at variance with St. Paul, and attribute to the charism properties so contrary as to make it inexplicable and prohibitively mysterious.传统作家在这一点的地方圣卢克俯瞰方差与圣保罗和属性的属性,以便相反使其莫名望而却步神秘的神恩。There is enough in St. Paul to show us that the Corinthian peculiarities were ignoble accretions and abuses.在圣保罗有足够的向我们展示了科林斯的特殊性,是卑鄙的增生和滥用。They made of "tongues" a source of schism in the Church and of scandal without (14:23).他们提出的“舌头”在教会和分裂的丑闻源没有(14:23)。The charism had deteriorated into a mixture of meaningless inarticulate gabble (9, 10) with an element of uncertain sounds (7, 8), which sometimes might be construed as little short of blasphemous (12:3).神恩已经沦为一个毫无意义的难以言喻的数落与不确定的声音元素(7,8),这有时可能有点亵渎神灵(12:3),解释(9,10)的混合物。 The Divine praises were recognized now and then, but the general effect was one of confusion and disedification for the very unbelievers for whom the normal gift was intended (14:22, 23, 26).神圣的赞美,然后现在被确认,但效果一般的目的是为他们正常的礼物(14点22,23,26)非常不信的混乱和disedification之一。 The Corinthians, misled not by insincerity but by simplicity and ignorance (20), were actuated by an undisciplined religious spirit (pneuma), or rather by frenzied emotions and not by the understanding (nous) of the Spirit of God (15).哥林多前书,误导,不伪善,但简单和无知(20),驱动由一个散漫的宗教精神(元气),而由疯狂的情绪,而不是由神(15)精神的理解(臭氧)。 What today purports to be the "gift of tongues" at certain Protestant revivals is a fair reproduction of Corinthian glossolaly, and shows the need there was in the primitive Church of the Apostle's counsel to do all things "decently, and according to order" (40).什么今天看来在某些新教复兴的“方言的礼物”是一个科林斯glossolaly公平的繁殖,而显示的需要有在使徒的律师原始教会,以做所有的事情“体面,并根据订单”( 40)。Faithful adherence to the text of Sacred Scripture makes it obligatory to reject those opinions which turn the charism of tongues into little more than infantile babbling (Eichhorn, Schmidt, Neander), incoherent exclamations (Meyer), pythonic utterances (Wiseler), or prophetic demonstrations of the archaic kind (see 1 Samuel 19:20, 24).忠实遵守圣经的文本,使得它有责任拒绝这些意见变成小婴儿咿呀学语(艾希霍恩,施密特,尼安德),语无伦次感叹词(梅耶),(Wiseler)Python的言论,或先知示威舌头神恩古老的一种(见撒母耳记上19:20,24)。 The unalloyed charism was as much an exercise of the intelligence as of the emotions.非合金的神恩是尽可能多的情报,作为行使的情绪。Languages or dialects, now kainais (Mark 16:17) for their present purpose, and now spontaneously borrowed by the conservative Hebrew from Gentile foreigners (eteroglossois, cheilesin eteron, 1 Corinthians 14:21), were used as never before.语言或方言,现在kainais(马可福音16:17)他们现在的目的,现在自发地借来泰尔外国人保守的希伯来文(eteroglossois,cheilesin eteron,哥林多前书14时21分),是前所未有的。But they were understood even by those who used them.但他们理解,甚至用他们的那些。Most Latin commentators have believed the contrary, but the ancient Greeks, St. Cyril of Alexandria, Theodoret, and others who were nearer the scene, agree to it and the testimony of the texts as above studied seems to bear them out.大多数拉丁美洲的评论家认为,相反,但作为上述研究的古希腊人,圣西里尔的亚历山德里亚,Theodoret和接近现场的其他人,同意和文本的证词似乎承担。

Publication information Written by Thomas A' K. Reilly.托马斯“光赖利编写的出版物信息。Transcribed by Thomas M. Barrett.转录由托马斯M巴雷特。Dedicated to Elizabeth Brown Knight The Catholic Encyclopedia, Volume XIV.伊丽莎白布朗骑士专用的天主教百科全书,体积十四。Published 1912.发布1912年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, July 1, 1912. Nihil Obstat,1912年7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

Bibliography 参考书目
CORLUY in JAUGEY, Dict.CORLUY JAUGEY,快译通。apolegetique (Paris, 1889); MELVILLE, Observationes theologico-exegeticae de dono linguarum etc. (Basle, 1816); HILGENFELD, Die Glossolalie in der alten Kirche (Leipzig, 1850); FOUARD, St. Paul, ses missions (Paris, 1892); BLEEK, Ueber die Gabe etc. in Theologische Studien und Kritiken, II (1829); REUSS, La glossolalie in Revue de theologie, III (Strasburg, 1851); SHEPPARD, The Gift of Tongues in the Early Church in Amer.apolegetique(巴黎,1889年);梅尔维尔,Observationes theologico - exegeticae DE dono linguarum等(巴塞尔,1816年); HILGENFELD,模具Glossolalie DER alten Kirche(莱比锡,1850年); FOUARD,圣保罗,SES特派团(巴黎,1892年); BLEEK,Ueber死加布等在Theologische(研究)和Kritiken,II(1829);罗伊斯,在歌剧团神学,三(斯特拉斯堡,1851年)的La glossolalie;谢泼德,方言在早期教会在阿米尔的礼品。Eccl.传道书。Rev., XLII (Philadelphia, May, 1910), 513-22; REILLY, The Gift of Tongues, What was it?牧师,四十二(费城,1910年5月),513-22;赖利,方言的恩赐,是什么呢?in Amer.在阿米尔。Eccl.传道书。Rev XLIII (Philadelphia, July, 1910), 3-25.冯XLIII(费城,1910年7月),3-25。


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