Sanctification成圣

General Information一般资料

Sanctification involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration.成圣涉及的不只是一个单纯的道德品格改革所带来的真理的力量有关,更多:这是圣灵的工作,把整个大自然的了解,更下在再生中的灵魂注入新的亲切原则的影响。 In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6: 11; 2 Thess. 2:13).换句话说, 成圣是完美继承的工作开始再生,并延伸到整个人 (罗马书6时13分,2肺心病。4:6上校3:10;约翰一书4:7; 。6:19 1)。肺心病,是心病。 专门的办公室,圣灵在救赎计划进行这项工作 (:1 6 11 2帖)。2:13。

Faith is instrumental in securing sanctification , inasmuch as it (1) secures union to Christ (Gal. 2:20), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience "to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come."信仰是在确保成圣工具 ,因为它(1)保证联盟基督(加拉太书2:20),和(2)带来的命令信徒生活接触到的真理,即他是导致产量服从“ ,颤抖着在威吓,抱着这种生活神的承诺,并认为这是来。“Perfect sanctification is not attainable in this life (1 Kings 8:46; Prov. 20:9; Eccl. 7:20; James 3:2; 1 John 1:8).完善成圣,是不是这辈子能达到(1国王8:46;箴言20:9。传道书7:20;。詹姆斯3:2;约翰一书1:8)。See Paul's account of himself in Rom.见罗保罗对自己的帐户。7:14-25; Phil. 7:14-25;菲尔。3:12-14; and 1 Tim.3:12-14;和1个添。1:15; also the confessions of David (Ps. 19:12, 13; 51), of Moses (90:8), of Job (42:5, 6), and of Daniel (9:3-20).1:15;还供认的大卫(诗篇19:12,13; 51),摩西(90:8),职位(42:5,6)和丹尼尔(9:3-20)。

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"The more holy a man is, the more humble, self-renouncing, selfabhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves.", “多一个人是神圣的,越谦虚,自我放弃,selfabhorring,越敏感,他成为一切的罪,而他更紧密地附着于基督。 道义上的缺陷是罪恶的抱住他,他感觉,他感叹,并努力克服。信徒们发现他们的生命是一个不断的战争,他们需要采取风暴天上的国度,看着,他们祷告。 他们总是以慈爱的手不断责罚他们的父亲,这只能是为了纠正自己的缺陷,并确认他们的青睐。而且它本身已经是众所周知的事实,最好的基督徒都被那些谁一直是最容易实现的完美索赔。“

Hodge's Outlines.Hodge的纲要。

(Easton Illustrated Dictionary)(伊斯顿图解词典)


Sanctification圣化

Advanced Information先进的信息

To make holy为了使圣

The Hebrew (qds) and Greek (hagias) roots represented in AV by "sanctify, holy, hallow," and varied in RSV by "consecrate, dedicate," are applied to any person, place, occasion, or object "set apart" from common, secular use as devoted to some divine power.希伯来文(量子点)和希腊(hagias)根代表在AV的“sanctify,圣洁,神圣”,并在呼吸道合胞病毒varied以“奉献,奉献”,是适用于任何人,地点,场合,或对象“设置分开”从一般的,世俗的使用作为致力于一些神圣的权力。 Isa.伊萨。65:5; 66:17 show heathen, and Gen. 38:21 ("cult prostitute") unmoral, applications of the concept "sacred to deity."65:5; 66:17显示异教徒,和将军38:21(“邪教妓女”)超出道德的范畴,概念应用“神圣的神。”With advancing understanding of the intrinsic purity of Yahweh, twofold development followed.随着推进耶和华的内在纯度的了解,随后两方面发展。

(1) Persons and things devoted to his use must be ritually clean, not merely set apart by taboo, decree, or tribal caste: hence the lustrations, sacrifices, exclusion of the maimed, and laws of "uncleanness," prescribed to ensure sanctity in whatever approaches the shrine. (一)当事人,专门使用他的东西必须各种各样洁净,不只是一个与众不同的禁忌,法令,或部落种姓:因此lustrations,牺牲,残废的排斥,和法律“的污秽,”订明,以确保神圣以任何方式参拜靖国神社。 (2) The "fitness" required becomes increasingly moral.(2)“健身”要求越来越道德。Lev.列夫。17 - 26 demands, "You shall be holy to me, for I the Lord am holy and have separated you from the peoples, that you should be mine."17 - 26的要求,“你们要圣洁给我,因为我耶和华是圣的,并已脱离了人民的你,你应该是我的。” "Be ye holy for I holy" (20:26; 19:2; 1 Pet. 1:15 - 16); the meaning of "holiness" is then worked out in philanthropy, love for God, clean living, compassion, commercial honesty, and love. “你们要为我的圣圣”(20:26,19:2,1宠物1:15 - 16。)的“圣洁”的含义,然后制定了慈善事业,对上帝的爱,纯净的生活,同情,商业诚实,和爱。

Thus God is holy; "separate" from nature, other gods, and sinners; unapproachable except by mediation and sacrifice (Isa. 6:3 - 5). 因此,上帝是神圣的,“独立”源于自然,其他的神,罪人;只有通过调解难以接近和牺牲(以赛亚书6:3 - 5)。Men "sanctify" God by obeying his commands (Lev. 22:32; Isa. 8:13; I Pet. 3:15).男性“圣化”的服从他的命令神(利未记22:32;赛20:13。。我的宠物3:15)。Israel is inherently holy, separated by God from "the peoples" to be his own.以色列是天生神圣的,上帝分离“人民”是他自己的。 Yet Israel must become holy, by obedience, fit for the privilege allotted her.然而,以色列必须成为圣洁的服从,配发的特权适合她。

The Nature of Sanctification大自然的神圣

Status Conferred授予状态

These nuances persist.这些细微之处依然存在。Jesus prays that God's name be "hallowed"; God "sanctifies" the Son, the Son "sanctifies" himself, "setting apart" to special tasks (John 10:36; 17:19).耶稣祈祷,神的名字是“神圣的”;神“成圣”的儿子,儿子“成圣”自己“,除了设置”来(约翰福音10:36,17:19)的特别任务。 Christians are set apart for God's use.基督徒是上帝选派的使用。"sanctified. . . saints" (1 Cor. 1:2) indicates status, not character; so "chosen. . . destined. . . sanctified" (1 Pet. 1:1 - 2).“神圣圣人。。。”(林前1:2)。表明身份,而不是字符,所以“选择注定成圣。。。。。。”(彼前1:1 - 2。)。This is usually the meaning in Hebrews: "We have been sanctified. . . are sanctified" (timelessly), not by moral transformation, but by the sacrifice of Christ "once for all" (10:10, 29; 2:11; 9:13 - 14; 10:14; 13:12).这通常是在希伯来含义:“我们一直在圣洁的神圣。。。”(永恒),而不是由道德转化,但借着基督的牺牲“一劳永逸”(10:10,29; 2:11; 9:1​​3 - 14; 10:14,13:12)。The author sees men formerly "standing outside the Temple defiled and banned," now admitted, accepted, their sins expiated, themselves set apart for divine service, all by the sacrifice and intercession of their High Priest, like Israel, already sanctified.作者认为男性前身是“站在门外庙玷污和禁止,”现在承认,接受,他们的罪孽赎,除了为自己确定的神圣的服务全部由他们的牺牲和代祷的大祭司,像以色列已经成圣,。 So 1 Cor.因此,1肺心病。6:11, recalling conversion. 6:11,回顾转换。Christ is our sanctification (1:30), and the church is sanctified (Eph. 5:25 - 26).基督是我们成圣(1:30),教会是圣洁的(以弗所书5:25 - 26)。

Process Pursued追击过程

Yet even in Hebrews the meaning "moral fitness" emerges.然而,即使在希伯来人的意思是“道德健身”出现。"Strive for sanctity / holiness" (12:14). This is the most common understanding of sanctification, the growth in holiness that should follow conversion (Eph. 1:4; Phil. 3:12). “追求圣洁/成圣”(12:14))。 这是最常见的理解圣洁,圣洁的增长应遵循的转换 (以弗所书1:4菲尔。3点12分。So Paul prays that the Thessalonians be sanctified wholly, spirit, soul, and body being kept sound and blameless, as something still to be accomplished.于是保罗祈祷是神圣的帖全,精神,灵魂和身体正在不断健全和无可指责的,因为事情有待完成。The first letter says sanctification is the will of God for them in the special matter of sexual chastity (4:3 - 4).第一个字母表示,成圣是上帝为他们将在特事特办的性贞洁(4:3 - 4)。Similarly, the Romans are exhorted to "present their bodies. . . holy. . ."同样,罗马人是告诫“现在他们的身体。。。神圣的。。。” in their worship; and in 1 Cor.在他们的崇拜,以及在1肺心病。6:13 - 14 the body of the Christian must be kept from immorality because every Christian is a sacred ("sanctified") person, belonging to Christ.6时13分 - 14的基督教团体必须不断从不道德的,因为每一个基督徒是一个神圣的(“神圣化”)的人,属于基督。

Doubtless the moral tone of first century society necessitated this emphasis.毫无疑问,第一世纪的社会道德基调必要强调这一点。"Let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect" (2 Cor. 7:1). “让我们从每一个洁净的身体和精神的污辱了自己,让圣洁完美的”(2肺心病。7:1)。One motive urged, beside personal sacredness, is spiritual athletics, with metaphors drawn from the widespread games (1 Cor. 9:24 - 25; Phil. 3:13; etc.), aiming at fitness for service.一个动机呼吁,旁边个人的神圣性,是精神的田径,与隐喻引起了广泛的游戏(1肺心病9:24 - 25。。菲尔3:13,等等),在对服务的健身目标。Another is, to be worthy of God, our calling, the Lord, the gospel, the kingdom (I Thess. 2:12; Eph. 4:1; Col. 1:10; Phil. 1:27; 2 Thess. 1:5).另一个原因是,不愧是神,我们的呼召,主,福音,英国(帖前2:12。弗4:1;。上校1:10;菲尔1:27。2帖1。 :5)。Beside positive motives, Paul stresses positive consecration of the personality so sanctified, in active service and love, with the total dedication of a slave, sacrifice, and man in love.除了积极的动机,保罗强调积极奉献如此圣洁的人格在主动服务和爱心,与一个奴隶,共牺牲奉献,恋爱中的男人。

The addition of "and spirit" in 2 Cor.此外在2心病“,并精神”。7:1, the transformed "mind" (Rom. 12:1 - 2) set on things above and filled with all things holy and of good report (Phil. 4:8 - 9; cf. 2:5; 1 Cor. 2:16), shows that Paul did not think of holiness only in physical terms.7:1,转化“心”(罗马书12:1 - 2)在上面的事,与万物的神圣和良好的报告填补(腓4:8 - 9;比照2:5; 1肺心病。。 2:16),可见保罗没有想到圣洁只有在体育方面。

Everything is to be sanctified (1 Tim. 4:4 - 5).一切都将圣洁的(1蒂姆4:4 - 。5)。Holiness represents purity before God, as righteousness represents purity before the law, blameless purity before the world (Phil. 2:14 - 15; Col. 1:22): sanctification includes all three (1 Thess. 2:10).圣洁的上帝面前代表纯洁,代表的义在法律面前的纯洁性,在世界面前(腓2:14 - 15;歌罗西书1:22)无可指责纯度:成圣包括所有三个(1帖2​​:10。)。Here sanctification broadens into the total personal ethic that some (situationists, eg) claim is absent from Christianity, and becomes a technical name for the process of development into which conversion is the entrance, issuing in conformity to Christ (Rom. 8:29 - 30; 2 Cor. 3:18; 1 John 3:1 - 3).在这里,神圣而扩展到个人的道德总有些(situationists,如)索赔是缺席基督教,成为一个发展的过程中把它转换是入口,按照发行基督(罗马书8:29技术的名字 - 30日,2肺心病3:18;约翰一书3:1 - 3)。。

Theology and Sanctification, Justification神学与成圣,理由

An exclusively objective view of the work of Christ tends to regard sanctification as either an addendum to justification, or merely evidence of justifying faith.一个基督的工作完全客观的看法往往把成圣为或增编的理由,或仅仅是正当信仰的证据。Yet justification and sanctification are not separate in time (1 Cor. 6:11), for God's justifying act sets the sinner apart for service; not separable in experience, but only in thought. Paul's gospel of justification by faith was the moral dynamic of salvation (Rom. 1:16); forgiveness itself has moral force, creating the will to goodness in the forgiven.然而,理由和成圣是没有时间分开(林前6:11。),为上帝的辩护法规定,除了对服务的罪人;分离的经验,但。只有在思想上没有保罗的福音信仰的理由,是由道德动态救赎 (罗马书1:16);宽恕本身具有的道德力量,创造美好的意愿原谅的。

To those who wondered whether men counted righteous on the ground of faith might go on sinning with impunity, Paul retorted that the faith expressed in faith - baptism so unites the convert to Christ that he dies with Christ to sin, is buried with Christ to all that belongs to his past life, and rises with Christ to new life in which sin's reign is broken. That new self is yielded to the service of righteousness and of God in a surrender that issues in sanctification (Rom. 6:1 - 11, 19 - 22). Sanctification is not merely the completion (correlate or implicate) of justification; it is justifying faith at work. In the faith counted for righteousness, actual righteousness is born. As though to guard against justification without sanctification, John says, "Little children, let no one deceive you. He who does right is righteous" (1 John 3:7)对于那些谁不知道男子是否算地面上的信仰与正义的力量去惩罚犯罪,保罗反驳说,在信仰表达的信念 - 团结的洗礼,使他皈依基督与基督同死的罪,是对所有与基督埋葬属于他的过去的生活,与基督上升到新的生活中,罪恶的统治地位被打破- 。 这种新的自我服务是一个正义和神屈服在该问题上的投降成圣 (罗马书6时01分11 - 22)19。 成圣,是不是仅仅是关联或牵连)的理由,完成(它的理由是,在工作的信心说。计入信仰的正义,实际义是诞生了。 至于后卫,虽然没有理由侵害成圣,约翰“小的孩子,不要让任何人欺骗你。他谁做的权利,是正义”(约翰一书3:7)

The two experiences must not be identified. In justification, God at the beginning of Christian life declares us acquitted.这两个经验不能确定。 在的理由,生命的神在基督徒的开始我们宣布无罪释放。In sanctification, God accomplishes his will in us as Christian life proceeds. 成圣,上帝完成他作为收益基督教会在我们的生活。Sanctification never replaces justification. Scholars argue whether Luther taught that "making sinners righteous" was the real ground of justification, as faith led on to good works, penance, saintliness - begun.成圣从来没有取代的理由 - 学者争论是否路德教导说:“使罪人正义”是地面的真实理由,好作品的信心率领,忏悔,圣洁开始。Not so: Luther's ground remains faith to the end.并非如此:路德的地面仍然信仰到底。We are "always being justified, more and more, always by faith."我们是“总是被合理的,总是被越来越多的信仰。”But the faith that justifies, by its very nature as union with Christ in his dying and risen life, sets in motion the sanctifying energies of grace.但是,要相信它的理由,与基督联合的性质,他的死和复活的生命,套在议案的宽限期,圣洁的能量。

The Spirit圣灵

Ninety one times in the NT the Spirit is called "holy," and the implied contrast with the ubiquitous evil spirits that work corruption and death must never be overlooked.在新台币九十一时代的精神被称为“圣”,并与腐败和死亡的工作绝不能忽视无处不在邪灵暗示对比。"Spirit of Jesus," "Spirit of Christ," designate quality, not source.“的精神,耶稣”,“基督精神”,指定质量,而不是源。As, in thought of the Spirit, emphasis moved from spectacular gifts for service to inward equipment for Christian living, so the place of the Spirit in sanctification became central.正如,在精神上想到了,重点已从壮观的礼品服务精神的圣洁抵港设备基督徒生活,因此成为中央的地方。 Constantly, sanctification is said to be of the Spirit: Rom.不断,被认为是圣洁的精神:罗。15:16; 1 Cor. 15时16分,1肺心病。6:11; Eph. 6:11弗。4:30; 1 Thess.4:30;一帖。4:7 - 8; 2 Thess.4:7 - 8; 2帖。2:13; 1 Pet.2时13分,1宠物。1:2.1:2。

Sanctification is not primarily negative in the NT, "keeping oneself unspotted," not mainly self discipline.成圣,是不是主要在新台币负,“保持自己的清白”,而不是主要是自律。It is chiefly the outflow of an overflowing life within the soul, the "fruit" of the Spirit in all manner of Christian graces (Gal. 5:22 - 23), summed up as "sanctification" (Rom. 6:22 lit.). Justification, the privileged status of acceptance, is achieved through the cross; sanctification, the ongoing process of conformity to Christ, is achieved by the Spirit. But not as sudden miraculous gift: the NT knows nothing of any shortcut to that ideal.它主要是生活在一个满溢流出的灵魂,“果”的精神在所有基督教青睐的方式(加拉太书5:22 - 23),概括起来就是“成圣”(罗马书6:22就亮起。 )的礼物。 理由,地位的特权验收,是通过交叉;成圣,不断整合过程中的基督,是通过精神。但不是突然神奇新台币知道没有任何捷径这个理想。

Sinless Perfection无罪的完善

How far does sanctification go?走不多远成圣?References to "perfection" (teleiotes, Col. 3:14); the call to "perfecting holiness" (2 Cor. 7:1); misunderstanding of "sanctification" in Hebrews; assurances like "our old self was crucified. . . that the sinful body might be destroyed," "no longer in bondage to sin," "sin will have no dominion over you," "set free from sin. . . slaves of righteousness," "no one who abides in him sins," "anyone born of God does not sin," "he cannot sin", such thoughts have ever kept alive the dream of sinlessness in this life.以“完美”(teleiotes上校3:14)参考;。(2肺心病7:1)对“完善成圣”的呼吁;误解的“成圣”的希伯来,像“我们的旧人被钉在十字架的保证。。。这罪孽深重的身体可能被摧毁“,”没有罪的奴仆长“,”罪将拥有你没有统治“,”摆脱了罪恶。。。正义的奴隶“,”没有人遵守谁在他的罪过, “”从神生的人不罪“,”他也不能犯罪“,这样的想法曾经一直在此生活的梦想活着的清白。Some patristic expressions (Justin, Irenaeus, Origen) have a similar ring, though they scarcely go beyond asserting the obligation not to sin.有些(贾斯汀,爱任纽,俄)教父的表达有一个类似戒指,虽然他们几乎无法断言有义务不罪去。Augustine and Aquinas sought perfection in the vision of God, and certain evangelical leaders, such as Fenelon, Zinzendorf, or Wesley, stressed perfection as fullness of love, faith, or holiness, respectively.奥古斯丁和阿奎那寻求神的眼光完美,和某些福音派领袖,如芬尔隆,辛生铎夫,或韦斯利,强调为爱,信仰,或圣洁丰满完美,分别为。

To dilute the scriptural challenge seems disloyal to the absolute Christian standard, which is certainly not abated in the NT.冲淡了圣经的挑战似乎不忠于基督教的绝对标准,这肯定不是在新台币减弱。 Yet it must be said that the root telei - does not mean "sinless," "incapable of sinning," but "fulfilling its appointed end, complete, mature" (even "all inclusively complete," Matt. 5:48).然而,必须指出,根telei - 并不意味着“无罪”,“无能的斯辛宁”,但“履行其委任结束,完整,成熟”(甚至是“包容一切完成后,”马特5:48。)。Such all roundness and maturity are clearly part of the Christian's goal. Paul's denial that he is already "perfect," and his exhortations to ongoing sanctification, show that he does not think a final, completed sanctification can be claimed in this life. Though the Christian who has died with Christ is freed from the bondage of sin, and need not, ought not, and at his best does not sin, yet he must continually reaffirm his death with Christ and his yielding to God (Rom. 6:11, 13, 16).这样所有的圆度和成熟度,显然目标的一部分基督教的。 保罗的否认说,他已经是“完美”,他的嘱托,以不断成圣,表明他并不认为最后,完成成圣可以生活声称这一点。虽然基督教谁已经与基督同死是摆脱罪恶的束缚,也无需,不应该,并在他的最好的东西不是罪过,但他必须不断地重申他的死亡与基督和他的屈从于神(罗马书六时十一分, 13,16)。

John's warning that "if we say we have no sin, we deceive ourselves, and the truth is not in us," and his insistence on the continual forgiveness and advocacy of Christ available for all Christians (1 John 1:7 - 2:2), shows that he too does not think the Christian sinless.约翰的警告,“如果我们说我们没有罪过,我们欺骗自己,真理也不在我们,”他在不断的宣传和基督的宽恕所有基督徒可用(1约翰坚持1:7 - 2:2 ),表明他也并不认为基督教无罪。That is also implied in 3:3 - 10, where John details some fourteen reasons that the Christian ought not to continue to practice sin, as certain Gnostics claimed that the wise man may.这也是隐含在3点03分 - 10,而约翰十四原因,一些细节的基督教不应该继续实行犯罪,由于某些诺斯替派声称,智者5月。

So long as he is "in this body," the Christian continues to be tempted, continues sometimes to fall, growing more sensitive to sin as he lives nearer to God. But he will continue to repent, and to seek forgiveness, never acquiescing, never making excuses, never surrendering, but ever desiring to be further changed into Christ's image, stage by stage, as by the Lord, the Spirit.只要他是“在这个机构中,”基督继续受到诱惑,有时持续下降, 变得越来越敏感,罪过,因为他默许的生活更接近神。但他将继续悔改,并寻求宽恕,永远,从来没有找借口,永不放弃,但以往任何时候都渴望得到进一步转变为基督的形象,舞台的阶段,由主,灵的。

Historical Considerations历史思考

So rich a theme must have yielded a variety of insights.因此,必须有丰富的主题产生了各种各样的见解。In the apostolic church, the essence of sanctification was a Christlike purity; in the patristic church, withdrawal from the contaminations of society. This hardened, in the medieval church, into asceticism (a dualistic misapplication of Paul's athleticism). This involved a double standard: "sanctity" and "saintliness" came to be applied only to the "religious" person (priest, monk), whereas a lower attainment, compromising with the world, was tolerated in the "ordinary, secular, or lay" Christian.在使徒教会,圣洁的本质是一个基督的纯洁性,在教父的教会,退出社会的污染一倍。 这种固执,在中世纪的教堂,把禁欲主义(保罗是一个二元不当的运动天赋标准)。这项工作涉及一:“神圣性”和“圣洁”来只适用于“宗教”的人(牧师,僧侣),而较低的程度,与世界妥协,是不能容忍的“普通的,世俗的,或外行”的基督徒。 Luther sought to annul this double standard, making sanctification a matter of inward attitude toward all the affairs of the outside world; he made much, in his expositions, of the transformation in the life of the believer by the work of the Spirit.路德试图废止这种双重标准,使成圣是对所有的外部世界事务外来态度上的问题,他做了很多,在他的论述中,由工作精神信徒生活的转变。

Calvin's insistence upon the divine sovereignty, and upon self discipline, made sanctification a question of ever more complete obedience to the Decalogue as the core of biblical ethics.卡尔文的坚持后,神圣的主权,并呼吁自律,做一个更加圣洁完全服从作为圣经的十诫伦理的核心问题。The Greek Orthodox Church preserved the ascetic view of sanctification as self denial, nourished by the church and sacraments.希腊东正教教堂保存了自我否定由教会和圣礼滋养,成圣苦行的看法。The Counter Reformation, especially in Spain, saw the secret of sanctification as disciplined prayer; while the Puritans sought the divine will, personally revealed as "leadings of the Spirit," and the power to fulfill it, within the recesses of the devout soul.反改革,特别是在西班牙,看见祈祷的纪律成圣的秘密,而清教徒寻求神的意志,亲自揭示为“leadings的精神”,并履行它的权力范围内的虔诚的心灵深处。 Jonathan Edwards stressed the necessity of grace in sanctification, "infusing" the habits of virtue.乔纳森爱德华兹强调的宽限期,在成圣的必要性,“灌输”美德的习惯。

John Wesley, and Methodism after him, laid great emphasis upon complete sanctification, and often on the necessity that Christians seek perfection.约翰卫斯理,经过他循道,摊开在完成神圣的高度重视,并经常的必要性,基督徒追求完美。Emil Brunner saw faith as essentially active obedience to the divine command, so identifying faith with works in individual sanctification. For most modern Christians, sanctification, if considered at all, is reduced to "the distinctive life style of the committed soul," a true enough description, but a somewhat thin substitute for the glorious experience of the NT.埃米尔布伦纳看见命令信心,基本上积极服从神圣的,因此识别成圣个人信仰与工程英寸对于大多数现代基督徒,成圣,如果考虑所有,减少到“已承担的灵魂的独特生活方式,”真正的足够的描述,而是一个光荣的新台币经验稍嫌单薄的替代品。

REO White选举事务处的白

(Elwell Evangelical Dictionary)(Elwell宣布了福音字典)

Bibliography 参考书目
JS Stewart, A Man in Christ; V Taylor, Forgiveness and Reconciliation; PT Forsyth, Christian Perfection; GC Berkouwer, Faith and Sanctification; JC Ryle, Holiness; L Bouyer, The Spirituality of the NT and the Fathers and The Spirituality of the Middle Ages; L Bouyer, Orthodox Spirituality and Protestant and Anglican Spirituality.js的斯图尔特,​​在基督里的人; v泰勒,宽恕与和解;铂佛塞斯,基督教完善,气相色谱Berkouwer,信仰和成圣;赛马赖尔,圣洁;升bouyer,对新台币和父亲的精神和心灵的中东年龄;升bouyer,东正教和新教和圣公会的灵性灵性。


Sanctification圣化

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"Sanctification," (noun) is used of (a) separation to God, 1 Cor, 1 Cor. “成圣”(名词)是用(一)分离的上帝,1肺心病,1肺心病。1:30; 2 Thess.1:30; 2帖。 2:13; 1 Pet.2时13分,1宠物。 1:2 (b) the course of life befitting those so separated, 1 Thess.1:2(b)在合适的生活如此隔绝,一帖课程。4:3, 4, 7; Rom. 4:3,4,7;光盘。6:19, 22; 1 Tim.6:19,22;一添。2:15; Heb.2:15;河北。12:14.12:14。

"Sanctification is that relationship with God into which men enter by faith in Christ, Acts 26:18; 1 Cor. 6:11, and to which their sole title is the death of Christ, Eph. 5:25, 26: Col. 1:22; Heb. 10:10, 29; 13:12." “成圣是与上帝的关系在其中的人在基督信仰的行为26:18进入1肺心病6:11,以及,他们的唯一的标题是基督,死弗5:25,26:。上校。 1:22,希伯来书10:10,29;。13:12“。

Sanctification is also used in NT of the separation of the believer from evil things and ways. This sanctification is God's will for the believer, 1 Thess.成圣也用于新台币分离的方式和信徒从邪恶的东西。 这成圣是上帝的会为信徒,1。4:3, and His purpose in calling him by the gospel, v.4:3,和他的福音的宗旨,在打电话给他的,7; it must be learned from God, v. 4, as He teaches it by His Word, John 17:17, 19; cf. 7,它必须是记者从神诉4,因为他教导了他的话语,约翰17:17,19它;比照。Ps.聚苯乙烯。17:4; 119:9, and it must be pursued by the believer, earnestly and undeviatingly, 1 Tim.17:4,119:9, 而且必须追求的信徒,认真undeviatingly,一添。2:15; Heb.2:15;河北。12:14.12:14。

For the holy character, hagiosune, 1 Thess.为圣的性格,hagiosune,一帖。3:13, is not vicarious, ie, it cannot be transferred or imputed. It is an individual possession, built up, little by little, as the result of obedience to the Word of God, and of following the example of Christ, Matt.3:13,是不是替代,也就是说,它不能被转移或估算。 它是一种个人所有制,建立起来的,一点一点神,作为结果的文字对服从,并按照马特例如基督11:29; John 13:15; Eph. 11:29,约翰13:15;弗。4:20; Phil.4:20;菲尔。 2:5, in the power of the Holy Spirit, Rom.2:5,在圣灵,罗权力。8:13; Eph.20:13;弗。3:16.3:16。" The Holy Spirit is the Agent in sanctification, Rom. 15:16; 2 Thess. 2:13; 1 Pet. 1:2; cf. 1 Cor. 6:11....The sanctification of the Spirit is associated with the choice, or election, of God; it is a Divine act preceding the acceptance of the Gospel by the individual."“圣灵是圣洁代理,光盘。15:16 2帖。2:13 1宠物。1:2 1个CF肺心病。。6:11 ....成圣的精神的是与选择,或选举的上帝,它是一个神圣的行为之前的福音由个人接受“。

From Notes on Thessalonians, by Hogg and Vine, pp. 115,271.从债券撒罗尼迦,霍格和畏缩不前,第115271。For synonymous words see Holiness.对于同义字见圣洁。


Sanctify圣化

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"to Sanctify," (verb), is used of (a) the gold adorning the Temple and of the gift laid on the altar, Matt.“圣化”(动词),是用(一)黄金装饰的寺庙和祭坛上,马特奠定了礼物。23:17, 19; (b) food, 1 Tim. 23:17,19;(二)食品,一添。4:5; (c) the unbelieving spouse of a believer, 1 Cor.4:5;(三)信徒不信配偶,1肺心病。7:14; (d) the ceremonial cleansing of the Israelites, Heb.7:14;(四)以色列人,希伯来仪式清洗。9:13; (e) the Father's Name, Luke 11:2; (f) the consecration of the Son by the Father, John 10:36; (g) the Lord Jesus devoting Himself to the redemption of His people, John 17:19; (h) the setting apart of the believer for God, Acts 20:32; cf. 9:1​​3;(五)父亲的姓名,卢克11时02分;(六)的儿子的父亲约翰10:36奉献;(七)主耶稣献身,他的人,约翰17赎回:19;(八)成立为上帝,信徒除了徒20:32;比照。 Rom.光盘。15:16; (i) the effect on the believer of the Death of Christ, Heb.15:16(一)对基督信徒死亡希伯来效果。10:10, said of God, and 2:11; 13:12, said of the Lord Jesus; (j) the separation of the believer from the world in his behavior- by the Father through the Word, John 17:17, 19; (k) the believer who turns away from such things as dishonor God and His gospel, 2 Tim.10:10,说,神,2:11; 13:12,耶稣说,主;(十)在分离的信徒从世界上他的行为由父亲通过Word 17:17,约翰 19;(k) 的信徒谁转离 2添等事情,玷辱神和他的福音。2:21; (1) the acknowledgment of the Lordship of Christ, 1 Pet.2:21;(1)基督的支配,1宠物确认。3:15.3:15。"Since every believer is sanctified in Christ Jesus, 1 Cor. 1:2, cf. Heb. 10:10, a common NT designation of all believers is 'saints,' hagioi, ie, 'sanctified' or 'holy ones.' “既然每一个信徒在基督耶稣里成圣,1肺心病。1:2,比照。河北。10:10,一个共同的新台币指定的所有信徒是'圣人'hagioi,即'圣洁'或'神圣的。' Thus sainthood, or sanctification, is not an attainment, it is the state into which God, in grace, calls sinful men, and in which they begin their course as Christians, Col. 3:12; Heb. 3:1."因此圣人,或成圣,是不是一种程度,它是国家为神,在恩典,呼吁罪孽深重的男子,并在他们开始他们作为基督徒的过程中,上校3:12;。。希伯来书3时01“

From Notes on Thessalonians, by Hogg and Vine, pp. 113,114.从债券撒罗尼迦,霍格和畏缩不前,第113,114。


Sanctification圣化

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To make clean physically or morally为了使清洁身体或精神上

Regeneration is the creative act of the Holy Spirit, implanting a new principle of spiritual life in the soul.重生是圣灵的创造性行为,植入了灵魂的精神文化生活的新原则。Sanctification is the sustaining and developing work of the Holy Spirit, bringing all the faculties of the soul more and more perfectly under the purifying and regulating principle of spiritual life.圣洁是圣灵的维持和发展工作,带来了更多和更完美的生活下的精神净化和规范原则,所有院系的灵魂。

The sense in which the body is sanctified.在这种意义上的身体是圣洁的。

To who the work of sanctification is referred.为了谁是圣洁的工作转介。

The agency of the truth in the work of sanctification - Ps 119:9-11 Joh 17:19 Jas 1:18 1Pe 1:22 2:2 2Pe 1:4该工作中的真理成圣机构 - 雅诗119:9-11约17:19彼后1:18彼前1:22 2:2 1:4


Also, see:此外,见:
Justification 理由
Conversion 转换
Confession 自白
Salvation 救赎
Various Attitudes不同态度
Supralapsarianism supralapsarianism
Infralapsarianism infralapsarianism
Amyraldianism amyraldianism
Arminianism arminianism

This subject presentation in the original English language这在原来的主题演讲, 英语



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