Sin罪恶

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Sin is a theological term for evil behavior, individual or corporate.罪是一种邪恶的行为,个人或企业神学术语。It is to be distinguished from crime, a legal term applied to a breach of the rules that society imposes on its members, and from vice, a moral term applied to a practice or habit that is injurious to a person's moral nature. Sin specifically refers to conduct that involves a wrong attitude toward God and results in alienation from him.这是为犯罪区别开来,一个法律术语,适用于违反规则的是社会强加其成员,由副,道德术语应用到实践或习惯,是损害一个人的道德本质。 冼专指进行涉及一对神错误的态度和他从异化的结果。

All the major religions have a concept of sin, although they differ widely in their interpretation of its meaning.所有的主要宗教有罪过的概​​念,虽然他们各有不同的解释其含义广泛。 Hinduism, for example, in the doctrine of Karma, presents a system by which human action works itself out in retribution or reward by rebirth in another existence.印度教,例如,在因果报应的学说,提出了一个系统,其中人的行为受到惩罚或奖励作品本身存在由另一个重生。Good action loosens the grip of the world of the senses; bad action degrades and binds its victim more fully to the cycle of karma and the Transmigration of Souls.良好的行动松开了抓地力的感官世界,坏的作用降解并结合它的受害者更充分地循环和业力轮回的灵魂。Final deliverance from the round of rebirths comes only when the soul ceases to desire or to act and is absorbed into the divine source from which it came.从轮回回合最后文件时,才来拯救灵魂不再愿望或行为,并分为神的来源由它来吸收。

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Judaism, Islam, and Christianity teach that sin is an offense against a personal God. In the Old Testament, or Hebrew Bible, sin is seen as transgression against the command or law of God. 犹太教,伊斯兰教和基督教的教导,罪是一种针对个人的神罪行。在旧约,或希伯来文圣经,罪是上帝看到的海侵命令或违反法律。The first sin was committed by Adam and Eve, and the effects of that sin have passed on to their descendants.第一罪是亚当和夏娃犯下的,并且该罪的影响已经传递到他们的后裔。In Christian theology this Original Sin is understood to have resulted in a change in the souls of individuals so that they are born as sinners and the tendency to sin is rooted in their nature.在基督教神学,这是原罪据了解,在每一个人的心灵,使他们改变导致出生的罪人和对罪恶的倾向是根深蒂固的性质。

Islamic teaching on sin derives from the ethical and religious injunctions of the Koran and traditions (hadith).对罪源于伊斯兰教义的可兰经和传统(圣训)的道德和宗教禁令。It has much in common with the Old Testament concept of sin.它与旧罪的约圣经的概念有许多共同之处。Islam also recognizes the power of God to forgive the repenting sinner through his infinite mercy.伊斯兰教也承认神的权力,通过他的无限慈悲宽恕的罪人悔改。

A sin, in Christian theology, is not only a deed, but also a thought, motive, or desire in opposition to the eternal law of God.一种罪过,在基督教神学,不仅是一种行为,更是一种思想,动机,或反对,以上帝的永恒规律的愿望。This is illustrated by the traditional teaching of the Seven Deadly Sins: pride, avarice, lust, envy, gluttony, anger, and sloth.这说明了死罪传统教学的七个:骄傲,贪婪,好色,嫉妒,暴食,愤怒和懒惰。Pride is regarded as the sin that most surely separates a sinner from the grace of God. Deliverance is possible only through Jesus Christ, whose sacrificial death redeems the repentant sinner from the penalty and power of sin. 被视为骄傲的罪,最肯定分开罪人从神的恩典。拯救是可能只有通过耶稣基督,他的牺牲死亡救赎罪恶的忏悔的罪人,并从电源罚款。

Charles W Ranson查尔斯W兰森

Bibliography 参考书目
B Harring, Sin in the Secular Age (1974); S Hilary, Changing Conceptions of Original Sin (1987); V Palachovsky and C Vogel, Sin in the Orthodox Church and in the Protestant Churches (1966); CR Smith, The Biblical Doctrine of Sin (1953).乙哈灵,在世俗的时代(1974)仙中,S希拉里,转变观念原罪(1987年); V Palachovsky和C沃格尔,在东正教教堂和在(1966年)基督教罪;铬史密斯,圣经教义的罪(1953年)。


Sin罪恶

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Sin is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24).仙是“你们的任何不符或法律的上帝的罪过要”(约翰一书3:4,罗马书4点15。),在抵港状态和灵魂的习惯,以及生活中的外在行为,无论是遗漏或委员会(罗马书6:12-17; 7:5-24)。It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties.这是“不是我们的法律仅仅是违反宪法,也没有系统的东西,而是针对个人的立法者和道德省长谁vindicates与惩罚他的违法行为。

The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God.罪恶的灵魂,总是意识到,他的罪过是:(1)本质恶劣和污染,以及(2),它应该得到公正的惩罚,并呼吁降低神公义的愤怒。 Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines. The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15). The origin of sin is a mystery, and must for ever remain such to us.因此罪附有两个不可分割的字符,(1)虐待沙漠,内疚(reatus)。。(2)污染(黄斑)“,Hodge的勾勒出一个人的行动品德是由道德的状态决定了他。心中的罪,或者是灵魂,导致了罪恶的行为习惯,性格,本身也是罪(罗马书6:12-17,加拉太书5:17。詹姆斯1:14,15)。的由来罪是一个谜,而且必须永远保持这样给我们。

It is plain that for some reason God has permitted sin to enter this world, and that is all we know.这是平原由于某种原因,上帝已经允许罪进入这个世界,这就是我们知道的。His permitting it, however, in no way makes God the author of sin.他允许它,但是,在任何方式使上帝的罪过。Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit.亚当的罪(创3:1-6)包括在他屈服于诱惑的攻击,吃了禁果。It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command.正是在它涉及:(1)不信的罪,几乎使神的骗子;及(2)不服从命令的积极内疚。By this sin he became an apostate from God, a rebel in arms against his Creator.通过这种罪恶,他成为一个来自上帝,他的创造者,在对叛军的武器异教徒。He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.他失去了上帝的青睐,并与他交流,他的整个大自然成了堕落,他的作品中发生的各项公约所涉及的罚款。

Original sin原罪

"Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." “我们的第一个家长是全人类的根源,他们的罪过归咎于有罪,并在相同的死亡和破坏罪性质的传达给所有的后代,从他们降序普通的一代。”Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor. 15:22-45).亚当是上帝构成了联邦头和他的所有后代的代表,因为他也是他们自然头,所以当他爱上他们与他身上(罗马书5:12-21。林前15:22-45) 。His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, ie, (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin. "Original sin" is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam.他的感化是他们的感化,他跌倒坠落。 由于亚当的第一单,他的所有子孙的世界走进了一个腐败国家罪和谴责,即(1)道德一个国家,(2)有罪,为具有司法归咎于他们的罪亚当的第一次。“原罪”常常被用来表示妥善只从亚当道德堕落的男人所有继承的全部性质。

This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18, 19).这个继承道德腐败在于,(1)原义损失;及(2)罗马书存在一个常量倾向邪恶,这是实际的根和源的所有 6 罪。这是所谓的“罪”( :12,14,17; 7:5-17),有“肉”(加拉太书5:17,24),“欲望”(詹姆斯1:14,15),“罪恶的身体”(罗马书6 :6),“无知”,“心盲”,“从神的生命异化”(弗4:18,19)。It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul.它影响和depraves完整的人,其趋势仍然是向下越陷越深腐败,有没有灵魂其余疗养元素。It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7).这是一个总的堕落,这亦是普遍受到所有亚当的后裔继承自然(罗马书3:10-23,5:12-21,8:7)。

Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph. 2:1; 1 John 3:14). Pelagians否认原罪,把人作为自然道德和精神好;半Pelagians把他作为道德生病;奥古斯丁,或者因为他们还呼吁,加尔文教派,把人作为上述2,精神上死亡(以弗所书: 1,约翰一书3:14)。

The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men.原罪的教义证明,(1。)从男人的普遍的罪恶事实。"There is no man that sinneth not" (1 Kings 8:46; Isa. 53:6; Ps. 130: 3; Rom. 3:19, 22, 23; Gal. 3:22). “没有男人的必不犯罪”(1国王8时46分;赛53:6;诗130:。3;罗3:19 22日,23岁;加拉太3时22分。。。)。(2.) From the total depravity of man.(2。)从人的整体沉沦。All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15: 14-16; Gen. 6:5,6).所有的人被宣布为任何贫困精神文化生活的原则,人从神变节是全面和完整的(约伯记15:14-16;创6:5,6)。 (3.) From its early manifestation (Ps. 58:3; Prov. 22:15).(3。)从它的早期表现(诗篇58:3;箴言22:15)。。(4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17).(4。)证明也从必要性,绝对和普遍的再生,(约翰福音3:3;。2肺心病5:17)。(5.) From the universality of death (Rom. 5:12-20).(5。)从死亡的普遍性(罗马书5:12-20)。

Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", ie, defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps. 19:13).各种罪恶中提到,(1。)“狂妄罪”,或从字面上呈现“有一隆起的手罪孽”,也就是说,罪恶挑衅行为,相比之下,与“错误”或“inadvertencies”(诗篇19 :13)。(2.) "Secret", ie, hidden sins (19:12); sins which escape the notice of the soul. 。(2)“秘密”,即隐藏的罪(19:12);罪孽逃脱灵魂的通知。(3.) "Sin against the Holy Ghost" (qv), or a "sin unto death" (Matt. 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace. (3。)“得罪圣灵”(请参阅​​),或“罪恶,以至于死”(马太福音12:31,32;约翰一书5:1​​6),这无异于故意排斥的宽限期。


Sin罪恶

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In the biblical perspective, sin is not only act of wrongdoing but a state of alienation from God.在圣经的角度来看,犯罪行为不仅是不道德行为,而是来自上帝的疏离状态。For the great prophets of Israel, sin is much more than the violation of a taboo or the transgression of an external ordinance.对于以色列的伟大先知,罪恶远远超过一个禁忌或外部侵违反以上条例。It signifies the rupture of a personal relationship with God, a betrayal of the trust he places in us.它标志着一个与上帝,是对我们的信任,他背叛的个人关系破裂的地方。We become most aware of our sinfulness in the presence of the holy God (cf. Isa. 6:5; Ps. 51:1-9; Luke 5:8).我们成为最了解我们的罪孽,在圣洁的神的存在(参见伊萨6:5。诗篇51:1-9;。路加福音5:8)。Sinful acts have their origin in a corrupt heart (Gen. 6:5; Isa. 29:13; Jer. 17:9).罪恶的行为有其原产地在一个腐败的心脏(创6:5;赛29:13。耶17:9)。。For Paul, sin (hamartia) is not just a conscious transgression of the law but a debilitating ongoing state of enmity with God.为保罗,单仲偕(hamartia)不只是一个法律,而是一种使人衰弱的国家的敌意与上帝意识不断侵。In Paul's theology, sin almost becomes personalized.在保罗的神学,罪几乎成了个性化。It can be thought of as a malignant, personal power which holds humanity in its grasp.它可以看作是一种恶性肿瘤,个人权力,持有其掌握人性。

The biblical witness also affirms that sin is universal.圣经中的证人也确认说,单是普遍的。"All have sinned and fall short of the glory of God," Paul declares (Rom. 3:23 RSV). “都犯了罪,属于神的荣耀,”保罗宣称(罗马书3点23分呼吸道合胞病毒)。"There is not a righteous man on earth who does what is right and never sins" (Eccles. 7:20 NIV). “地球上没有谁做什么是正确的,从来没有一个义人的罪”(传道书7点20分证)。"Who can say, 'I have kept my heart pure; I am clean and without sin'?"“谁可以说,'我遵守了我内心的纯洁,我很干净,没有罪?” (Prov. 20:9 NIV). (箴20:9证)。"They have all gone astray," the psalmist complains, "They are all alike corrupt; there is none that does good, no, not one" (Ps. 14:3 RSV). “他们都误入歧途”的诗人抱怨,“他们都是相似的腐败;却无人确实好,连一个也没有”(诗篇14:3呼吸道合胞病毒)。

In Reformed theology, the core of sin is unbelief. This has firm biblical support: in Gen. 3 where Adam and Eve trust the word of the serpent over the word of God; in the Gospels where Jesus Christ is rejected by the leaders of the Jews; in Acts 7 where Stephen is martyred at the hands of an unruly crowd; in John 20:24-25 where Thomas arrogantly dismisses the resurrection of Jesus. 在归正神学,罪过是不信核心。这圣经坚定支持:在将军三亚当与夏娃信任,逐字逐句的对神的蛇,在耶稣的福音,基督的领导人被拒绝犹太人在行为7如斯蒂芬是在一个任性的人群手中烈属,在那里托马斯约翰20:24-25傲慢地否定了耶稣的复活。

Hardness of heart, which is closely related to unbelief (Mark 16:14; Rom. 2:5), likewise belongs to the essence of sin.硬度的心,这是密切相关的信(马克十六点14分。罗马书2:5),同样属于罪恶本质。It means refusing to repent and believe in the promises of God (Ps. 95:8; Heb. 3:8, 15; 4:7).这意味着拒绝悔改并相信神的应许(诗篇95:8;希伯来书3:8 15。4:7)。It connotes both stubborn unwillingness to open ourselves to the love of God (II Chr. 36:13; Eph. 4:18) and its corollary, insensitivity to the needs of our neighbor (Deut. 15:7; Eph. 4:19).它意味着既固执不愿意公开自己与神的爱(二染色体36:13。。弗4:18),其必然结果,我们的邻居不敏感(申命记15时07分的需要。弗4时19分)。

Whereas the essence of sin is unbelief or hardness of heart, the chief manifestations of sin are pride, sensuality, and fear.鉴于罪恶本质是不信或心硬,罪的主要表现是自豪,淫荡,和恐惧。 Other significant aspects of sin are self-pity, selfishness, jealousy, and greed.罪的其他重要方面是自怜,自私,嫉妒和贪婪。

Sin is both personal and social, individual and collective.单是个人和社会,个人和集体。 Ezekiel declared: "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy" (16:49 NIV).以西结书宣称:“现在这是你的妹妹所多玛的罪:她和她的女儿们傲慢,吃得太多,和漠不关心,他们根本不帮助穷人和有需要的”(16时49分证)。 According to the prophets, it is not only a few individuals that are infected by sin but the whole nation (Isa. 1:4).根据先知,它不仅是一个由罪,而是整个国家(以赛亚书1:4)感染的少数几个人。Among the collective forms of sin that cast a blight over the world today are racism, nationalism, imperialism, agism, and sexism.在这罪恶的世界蒙上了疫病今天集体形式的种族主义,民族主义,帝国主义,agism,和性别歧视。

The effects of sin are moral and spiritual bondage, guilt, death, and hell.罪的影响是道德和精神奴役,内疚,死亡和地狱。James explained: "Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death" (1:14-15 RSV).詹姆斯解释说:“每个人被试探引诱时,他是被自己的欲望和诱惑的愿望时,它然后设想生出罪来;和罪恶时,丰满生出死来。”(1:14-15呼吸道合胞病毒) 。In Paul's view, "The wages of sin is death" (Rom. 6:23 RSV; cf. I Cor. 15:56).在保罗看来,“罪的工价就是死”(罗6:23呼吸道合胞病毒;比照我肺心病15时56分。。)。

According to Pauline theology, the law is not simply a check on sin but an actual instigator of sin.据保罗神学,法律不单纯是一个对罪检查,但实际的罪恶的始作俑者。So perverse is the human heart that the very prohibitions of the law that were intended to deter sin serve instead to arouse sinful desire (Rom. 7:7-8).所以倒行逆施是人的心被罪恶目的服务,而不是阻止引起罪孽深重的欲望(罗马书7:7-8)法律非常禁令。

Biblical faith also confesses that sin is inherent in the human condition.圣经信仰也承认,单是在人类生存条件所固有的。We are not simply born into a sinful world, but we are born with a propensity toward sin.我们不是简单地出生在一个罪恶的世界,但我们是一个对罪的倾向出生。As the psalmist says, "The wicked go astray from the womb, they err from their birth, speaking lies" (Ps. 58:3; cf. 51:5).正如诗人说,“邪恶的去从子宫里迷了路,他们从出生犯错,说的谎言”(诗篇58:3;。比照51:5)。Church tradition speaks of original sin, but this is intended to convey, not a biological taint or physical deformity, but a spiritual infection that in some mysterious way is transmitted through reproduction.教会的传统讲原罪,但是这是为了表达,而不是一个污点或身体畸形的生物,而是精神的感染,在某种神秘的方式是通过繁殖传播。 Sin does not originate from human nature, but it corrupts this nature.罪恶不是来自人类的本性,但它腐蚀这种性质。

The origin of sin is indeed a mystery and is tied in with the problem of evil. The story of Adam and Eve does not really give us a rationally satisfactory explanation of either sin or evil (this was not its intention), but it does throw light on the universal human predicament. It tells us that prior to human sin there was demonic sin which provides the occasion for human transgression. Orthodox theology, both Catholic and Protestant, speaks of a fall of the angels prior to the fall of man, and this is attributed to the misuse or abuse of the divine gift of freedom.该罪的起源是一个谜,与邪恶联系在一起的问题。 的亚当和夏娃的故事并没有真正给我们一个满意的罪恶或邪恶的合理解释是(这是不是它的用意),但它确实抛出困境亮人类普遍。它告诉我们,人类的罪恶之前有恶魔的罪恶,它提供机会,侵人。 东正教神学,天主教和新教,男人说话的天使跌倒之前的下降,这是由于误用或滥用自由神圣的礼物。It is the general consensus among orthodox theologians that moral evil (sin) sets the stage for physical evil (natural disaster), but exactly how the one causes the other will probably always remain a subject of human speculation.这是正统的神学家之间的普遍共识是道德上的邪恶(罪)设置为物理邪恶(自然灾害)阶段,但究竟如何导致其他人可能会永远是人类的猜测。

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


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Mortal Sin弥天大罪

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Mortal Sin is sin causing spiritual death.弥天大罪就是罪造成精神上的死亡。The biblical teaching is clear: all sin is mortal inasmuch as its intrusion into human experience is the cause of every man's death (Rom. 5:12; 6:23). Roman Catholic moral theology sees sin as two-fold: mortal and venial. Mortal sin extinguishes the life of God in the soul; venial sin weakens, but does not destroy that life.圣经中的教导很明确:罪是致命的,因为其入侵人类的经验是把事业(每个人的死亡,罗马书5:12; 6:23)。所有的罗马天主教道德神学认为罪过,因为两个方面:凡人venial 。弥天大罪灭生命的灵魂在上帝; venial单削弱,但不破坏的生活。In venial sin the agent freely decides to perform a specific act; however, in doing so he does not purpose to become a certain type of person.在venial单代理自由决定执行特定的行为,不过在这样做的目的,他不会成为某种类型的人。In venial sin the individual performs an act, but deep within himself he yearns to be the type of individual who opposes that action.在执行venial单个人的行为,但他内心深处的渴望是个人谁反对这一行动的类型。Thus, in venial sin there is a tension between the action and the individual performing the act.因此,在可原谅的罪之间存在着个人的行动和执行该法的紧张局势。Mortal sin involves the agent totally.弥天大罪涉及代理完全。He determines not only to act in a specific manner, but expresses therein the type of individual he wishes to be in and through that action.他不仅决定,以一种特殊的方式,但对其中个别类型,他希望在通过这一行动。The result is spiritual death.其结果是精神的死亡。

Evangelical Christians take seriously the biblical evaluation of the grave nature of certain sins.福音派基督徒认真对待的某些性质严重的罪过圣经评价。Our Lord spoke of the "sin that has no forgiveness" (Matt. 12:31-32; Mark 3:28-30; Luke 12:10); Paul teaches that those who participate in certain specified sins are excluded from the kingdom (I Cor. 6:9; Gal. 5:21; I Thess. 4:6); John gives clear instructions concerning prayer for those who have committed the "sin unto death" (I John 5:16; cf. Heb. 6:4-6).我们的主谈到“罪,没有宽恕”(马太福音12:31-32,马可福音3:28-30,路加福音12:10),保罗教导我们,那些在某些特定的罪谁参加是从王国排除(我肺心病6点09。加拉太5时21分。。我帖前4:6),约翰给了那些关于谁犯下的“罪恶,以至于死”祈祷明确的指示(约翰5:16;。。比照希伯来书6 :4 - 6)。These passages cannot be dismissed lightly; they impinge decidedly upon our theme and call for the closest exegetical attention.这些通道不能轻易被解雇,他们扑来我们的主题,并呼吁为最接近的训诂果断关注。

FR Harm帧中继的危害
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
J. Greenwood, Handbook of the Catholic Faith; RB McBrien, Catholicism, II; NCE, XIII; L. Berkhof, Systematic Theology; CC Ryrie, The Holy Spirit; AH Strong, Systematic Theology; HC Thiessen, Lectures in Systematic Theology; JT Mueller, Christian Dogmatics; F. Pieper, Christian Dogmatics, I, 571ff.; CFW Walther, The Proper Distinction Between Law and Gospel. j的格林伍德,信仰天主教手册;包麦克布赖恩,天主教,二;竞争性考试,十三,属伯克霍夫的,有系统的神学;消委会赖里,圣灵,阿强的,有系统的神学;慧聪泰森,系统神学讲座;特鲁利穆勒,基督教教义;楼皮珀,基督教教义,我,571ff。CFW的瓦尔特,法律和福音之间的恰当的区分。


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Seven Deadly Sins七宗罪

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At an early stage in the life of the church, the influence of Greek thought (with its tendency to view sin as a necessary flaw in human nature) made it necessary for the church to determine the relative seriousness of various moral faults.在一个教堂的生命早期阶段,希腊思想的影响(趋向于认为有必要在人性的缺陷罪),使得有必要为教会,以确定各种道德故障相对严重性。 This ultimately gave rise to what is commonly referred to as the seven deadly sins, a concept which occupies an important place in the order and discipline of the Roman Catholic Church.这最终导致了通常所指的教会七宗罪,一个概念,它占有重要的一席之地罗马天主教中的秩序和纪律。

These sins are pride, covetousness, lust, envy, gluttony, anger, sloth. KE Kirk stresses that they are to be understood as "capital" or "root" sins rather than "deadly" or "mortal" (viz., sins which cut one off from his true last end). 这些罪是骄傲,贪婪,好色,嫉妒,暴食,愤怒,懒惰。柯柯克强调,他们将被罪理解为“资本”或“根”的罪,而不是“致命”或“凡人”(即该切断了他的真实去年年底一次性)。 They are the "sinful propensities which reveal themselves in particular sinful acts."他们是“罪恶的揭示,特别是罪恶的行为本身的倾向。”The list represents an attempt to enumerate the primary instincts which are most likely to give rise to sin.这份名单是企图以枚举,最有可能会引起犯罪的主要本能。

Even though the original classification may have been monastic in origin (cf. Cassian, Collationes Patrum, vs. 10), under the influence of Gregory the Great (who has given us the classical exposition on the subject: Moralia on Job, esp. XXXI.45) the scope was widened and along with the seven cardinal virtues they came to constitute the moral standards and tests of the early Catholic Church.即使原来的分类可能是起源于寺院(参见卡西安,Collat​​iones Patrum,主场迎战10),在影响大的格雷戈里(谁给了我们关于这个问题的经典论述:。Moralia对工作,尤指三十一.45)的范围扩大,随着他们来到七构成的道德标准和测试的早期天主教枢机美德。 In medieval scholasticism they were the subject of considerable attention (cf. esp. Aquinas, Summa Theologica, II.ii.).在中世纪的经院哲学,他们是相当重视的主题(见尤。阿奎那,神学大全,II.ii.)。

RH Mounce相对湿度芒斯
(Elwell Evangelical Dictionary) (Elwell宣布了福音字典)

Bibliography 参考书目
Fr.神父。Connell, New Baltimore Catechism; J. Stalker, The Seven Deadly Sins; H. Fairlie, The Seven Deadly Sins Today.康奈尔,新巴尔的摩问答的J.潜行者,七宗罪阁下;费尔利,七今天死罪。


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