Gift of Tongues說方言的恩賜

Catholic Information 天主教信息

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

A supernatural gift of the class gratiae gratis datae, designed to aid in the outer development of the primitive Church.之類的gratiae免費datae的,旨在幫助發展的原始教會外的一個超自然的禮物。 The theological bearing of the subject is treated in the article CHARISMATA.被視為在文章中的charismata的神學關係的主題。 The present article deals with its exegetical and historical phases.本文章涉及其的訓詁和歷史階段。

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."聖路加涉及(使徒行傳2:1-15),在五旬節到天上的和伽利略起源的20門徒,聽到說“與潛水員的舌頭,聖靈基督升天後的盛宴給他們講“。 Devout Jews then dwelling at Jerusalem, the scene of the incident, were quickly drawn together to the number of approximately three thousand.虔誠的猶太人居住在耶路撒冷,在事故現場,迅速制定共同的數量約三千。 The multitude embraced two religious classes, Jews and proselytes, from fifteen distinct lands so distributed geographically as to represent "every nation under heaven".許多接受兩個宗教類,猶太人,或是進猶太教,從15個不同的土地的地理分佈來表示“每一個國家在天堂”。 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.所有“混淆記”,因為每個人聽到的門徒說“上帝美妙的事情了自己的舌頭”,即,在他出生。 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.許多的弟子似乎是在醉酒的狀態,因此聖彼得進行了解釋它在光的預言的最後一個時代的標誌,來證明異常。

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The glossolaly thus described was historic, articulate, and intelligible.這樣描述的glossolaly是歷史性的,能言善道,和理解的。 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.耶路撒冷作為現在一個polyglottal的地區,可以很容易地產生了120人,在一個國際化的組合,可能在15個不同的語言表達自己。 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.由於各種方言是由於本集團而不是個人,特別是弟子可能無法使用超過他們的母語阿拉姆語,但它是很難想像其中的任何歷史和社會沒有起碼的零星的舌頭,。 The linguistic conditions of the country were far more diverse than those of Switzerland today.國家的語言條件比今天的瑞士,更多樣化的。 The number of languages spoken equalled the number of those in which the listeners "were born".種語言的數量相當數量的聽眾“出生”。 But for these Greek and Aramaic would suffice with a possible admixture of Latin.但對於這些希臘和阿拉姆語就足夠了可能的混合拉丁。 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.的“舌頭”(五,六,dialektos第11節,舌)的區別是主要的方言和驚訝的原因是,這麼多的人同時應聽取和從加利利人的語言能力大概被低估了。 It was the Holy Ghost who impelled the disciples "to speak", without perhaps being obliged to infuse a knowledge of tongues unknown.這是聖靈推動門徒“說話”,可能沒有責任,注入了知識的舌頭未知。 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).核數師的身體和心理狀況,是一個狂喜和狂喜中,“神美好的事物的”自然會找到的話語,精讀,如果不是已經知道,在剛過去的一周中,當他們在歡呼,祈禱或聖歌“總是在太陽穴,側側遠道而來的陌生人“,讚美和稱頌神”(路加福音24:52-53)。

Subsequent manifestations occurred at Caesarea, Palaestina, Ephesus, and Corinth, all polyglottal regions.隨後的表現發生在該撒利亞,Palaestina,以弗所,科林斯,所有polyglottal的地區。 St. Peter identifies that of Caesarea with what befell the disciples "in the beginning" (Acts 11:15).聖彼得指出,該撒利亞所遭受的門徒“開始”(使徒行傳11:15)。 There, as at Ephesus and Jerusalem, the strange incident marked the baptism of several converts, who operated in groups.在那裡,在以弗所和耶路撒冷,奇怪的事件,標誌著幾個信徒的洗禮,誰經營組。 Corinth, standing apart in this and other respects, is reserved for special study.科林斯,站在除了和其他方面的,保留的專門研究。

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).在聖經時代聖irenæus告訴我們,他的同時代人“多”,聽到“藉著聖靈說各種的(pantodapais)的舌頭”(“魂斗羅haer”,V,VII,優西比烏,“組織胺。傳道書“,第五章,第七章)。 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.聖方濟各沙勿略說,,有鼓吹在未知他的舌頭和聖文森特費雷爾被別人理解,同時用他的母語。 From this last phenomenon Biblical glossolaly differs in being what St. Gregory Nazianzen points out as a marvel of speaking and not of hearing.從這個現象聖經glossolaly的不同,,聖格雷戈里Nazianzen指出,作為一個奇蹟,口語和聽力。 Exegetes observe too that it was never used for preaching, although Sts.的解經觀察過,它從來沒有使用過的布道,雖然STS。 Augustine and Thomas seem to have overlooked this detail.奧古斯丁和托馬斯似乎都忽略了這個細節。

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.聖保羅的概念(哥林多前書12月14日)。因此,對於聖經的數據檢查,我們是感激的知心朋友和同伴的聖保羅 - 聖路加。 That being true, the views of St. Paul on supernatural glossolaly must have coincided with those of St. Luke.這是真實的,意見的聖保羅超自然的glossolaly必須正好與聖路加。

Now St. Paul had seen the gift conferred at Ephesus and St. Luke does not distinguish Ephesian glossolaly from that of Jerusalem.聖保羅賦予的禮物,在以弗所和聖路加不區分以弗所glossolaly,來自耶路撒冷的。 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,他們必須一直都和聖保羅似乎已經在一點時,他吩咐哥林多前書(14:37)聘用,但沒有闡明,“平原講話”的禮物(9)在使用,並且不甚至不學無術從這種使用在教堂裡,除非能把握說了些什麼(16)。 No tongue could be genuine "without voice" and to use such a tongue would be the act of a barbarian (10, 11).沒有舌頭可能是真正的“無聲音”,用這樣的舌頭,將是一個野蠻的行為(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.對於他的衝動,讚美上帝的一個或多個奇怪的舌頭應該進行, 這是從聖靈甚至劣勢的禮物,他排在倒數第二個列表中的八的charismata。 It was a mere "sign" and as such was intended not for believers but for unbelievers (22). 這是一個單純的“簽到”的目的,因此不為信徒,但對於不信者 (22)。

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.科林斯濫用(哥林多前書14各處)。中世紀和現代作家錯誤地把它理所當然地認為存在的神恩永久科林斯&151;行不通,因為它沒有其他的聖保羅,在讚揚的禮物給哥林多教會,於是給了他保證科林斯glossolaly的特點是那些禮物本身。 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.在聖保羅,相反,使其莫名其妙,令人望而卻步神秘的神恩屬性和屬性點的地方俯瞰著聖路加的差異與傳統作家。 There is enough in St. Paul to show us that the Corinthian peculiarities were ignoble accretions and abuses.在聖保羅有足夠的向我們展示了科林斯的特點是卑鄙的牙垢及濫用。 They made of "tongues" a source of schism in the Church and of scandal without (14:23).他們提出的“舌頭”在教會的分裂和醜聞的來源沒有(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).不確定的聲音(7,8)中的一個元素,有時可能被解釋為有點短褻瀆(12:3)的神恩已經惡化到意義的口齒不清的胡言亂語(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).神的讚美,然後確認,但效果一般是一個非常不信,對他們來說,正常禮物是要送給(14:22,23,26)的的混亂和disedification為。 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).誤導哥林多前書,不偽善,但簡單和無知(20),驅動一個散漫的宗教精神(靈魂),或者更確切地說,狂熱的情緒,而不是通過了解上帝的聖靈(15)(常識)。 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).今日宣稱的“禮物方言”在某些新教復興的是一個公平的複製科林斯glossolaly,顯示了需要有是在原始教會的使徒的律師,以做所有的事情“體面,並根據訂單”( 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).忠實遵守聖經的文本規定拒絕這些意見,把方言的神恩多一點嬰兒咿呀學語(艾希霍恩,施密特,尼安德),不連貫的感嘆詞(梅耶),Python的的話語(Wiseler),或預言示威的古老的一種(見“撒母耳記上19:20,24)。 The unalloyed charism was as much an exercise of the intelligence as of the emotions.純粹的神恩盡可能多的情報的情緒的運動。 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.語言或方言,現在kainais(16:17)他們目前的目的,現在自發地借由保守的希伯來人從的外邦人外國人(eteroglossois,cheilesin eteron,哥林多前書14:21),是前所未有的。 But they were understood even by those who used them.但是,它們被理解,甚至那些誰使用他們。 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.大多數拉美評論家認為的相反,但上述研究的古希臘人,圣西里爾亞歷山大,theodoret公司,和其他人誰更接近現場,同意和證詞的文本似乎忍受,把他們。

Publication information Written by Thomas A' K. Reilly.出版信息所作的托馬斯·A'K.賴利。 Transcribed by Thomas M. Barrett.轉錄由托馬斯M巴雷特。 Dedicated to Elizabeth Brown Knight The Catholic Encyclopedia, Volume XIV.獻給伊麗莎白·布朗​​騎​​士天主教百科全書,體積十四。 Published 1912.發布時間1912年。 New York: Robert Appleton Company.紐約:羅伯特·阿普爾頓公司。 Nihil Obstat, July 1, 1912. Nihil Obstat 7月1日,1912。 Remy Lafort, STD, Censor.人頭馬lafort,性病,檢查員。 Imprimatur.的認可。 +John Cardinal Farley, Archbishop of New York +約翰法利樞機主教,大主教紐約

Bibliography 參考書目
CORLUY in JAUGEY, Dict.在JAUGEY CORLUY,快譯通。 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); MELVILLE,Observationes神學,exegeticae的殿下linguarum(巴塞爾,1816);羅爾夫希爾根菲爾德,模具在:德alten KIRCHE(萊比錫,1850年)Glossolalie; FOUARD,聖保羅,的SES任務(巴黎,1892年); BLEEK,Ueber模具加布等,和Kritiken Theologische(研究),II(1829年);羅伊斯,的LA glossolalie在諷刺時事的滑稽劇神學,III(斯特拉斯堡,1851年); SHEPPARD,說方言的恩賜,在早期教會阿米爾。 Eccl.傳道書。 Rev., XLII (Philadelphia, May, 1910), 513-22; REILLY, The Gift of Tongues, What was it?牧師,XLII(費城,1910年5月),513-22,“萬里駒”,說方言的恩賜,那是什麼? in Amer.阿米爾。 Eccl.傳道書。 Rev XLIII (Philadelphia, July, 1910), 3-25.牧師XLIII(費城,1910年7月),3-25。


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