General Information 一般資料

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.成聖涉及更不僅僅是一種道義上的改革的性質,所帶來的權力真相:這是工作的聖靈,使整個大自然越來越多的影響下,新大方的原則植入靈魂再生。 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).或者換句話說, 成聖,是承前啟後,以完善的工作,開始在復興,並對它延伸到整個男子 (羅馬書6時13分, 2肺心病。四比六;上校下午3點10分, 1約翰4點07分;一肺心病。 6時19分) , 它是專門辦公室的聖靈,在該計劃中的贖回,以進行這方面的工作 ( 1肺心病6 : 11 , 2帖2時13分) 。

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." 信仰是在確保成聖的,因為它( 1 )保證聯盟基督( gal. 2時20分) ,和( 2 ) ,使信徒進入到人們日常生活的接觸真相,而他是導致產量服從"命令顫抖在threatenings ,擁抱諾言上帝的這個生命,並且是來" 。 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).完善成聖,是不是能達到這輩子( 1國王8時46分;省20時09分; eccl 。 7時20分;詹姆斯3:2 ;約翰一1:8 ) 。 See Paul's account of himself in Rom.看到保羅的交代自己的ROM 。 7:14-25; Phil. 7:14-25 ;菲爾。 3:12-14; and 1 Tim. 3:12-14以及1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 ,也供詞大衛(詩篇19時12分, 13 , 51 ) ,摩西( 90:8 ) ,就業( 42:5 , 6 ) ,和丹尼爾( 9:3-20 ) 。

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Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
"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.", "多一個神聖的一個人,越要謙虛,自我放棄, selfabhorring ,和更敏銳的每一個單,他便和更加緊密,他仍然頑固堅持基督的道德不完善,其中抱他,他覺得必須罪孽,他感慨道,並力爭克服信徒們發現自己的人生是一個不斷的戰爭,他們必須採取天國的風暴,並觀看他們的祈禱, 他們永遠是主題,以不斷責備自己的父親的愛好,另一方面,這只能旨在糾正其不完善之處,並以確認其青睞,並已眾所周知事實,那就是最好的基督徒已讓那些確有最不容易索賠實現完美的為自己" ,

Hodge's Outlines. Hodge的提綱。

(Easton Illustrated Dictionary) (伊斯頓說明字典)


Advanced Information 先進的信息

To make holy使神聖

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.希伯來文(量子點)和希臘( hagias )基層代表在AV "聖,聖哉, hallow " ,都各有不同,是由呼吸道合胞病毒" consecrate奉獻" ,是適用於任何人,地點,場合,或對象" ,除了訂定"從普通的,世俗的使用作為致力於一些神聖的權力。 Isa.伊薩。 65:5; 66:17 show heathen, and Gen. 38:21 ("cult prostitute") unmoral, applications of the concept "sacred to deity." 65:5 ; 66:17查看異教徒,並將軍38:21 ( "邪教妓女" ) unmoral ,應用程序的概念, "神聖的神" 。 With advancing understanding of the intrinsic purity of Yahweh, twofold development followed.同與時俱進的認識內在的純潔性,雅威,兩方面的發展之後。

(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. ( 1 )人與事物,專注於他的用途必須ritually乾淨,而不是單純設置除由禁忌,法令,或部落種姓的:因此lustrations犧牲,排斥的殘害,和規律"的腐壞, "訂明,以確保神聖不可侵犯不論以何種途徑參拜。 (2) The "fitness" required becomes increasingly moral. ( 2 ) "健身"的要求日趨道德。 Lev.列弗。 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 -2 6日要求" ,你應聖地向我,因為我耶和華很神聖的,並已分居,你從人民的,你應該地雷" 。 "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. "葉聖,因為我聖地" ( 20時26分; 19時02分,一寵物。 1:15 -1 6) ;所指的"成聖" ,然後計算出來的慈善事業,對上帝的愛,純淨的生活,同情,商業誠實,和愛。

Thus God is holy; "separate" from nature, other gods, and sinners; unapproachable except by mediation and sacrifice (Isa. 6:3 - 5). 因此,上帝是神聖的; "單獨"從性質外,其他神,與罪人;不可接近的,除由調解和犧牲(以賽亞選手-5 ) 。 Men "sanctify" God by obeying his commands (Lev. 22:32; Isa. 8:13; I Pet. 3:15).男性"聖化"上帝服從他的命令: ( lev. 22時32分;伊薩。 8時13分,我的寵物。 3:15 ) 。 Israel is inherently holy, separated by God from "the peoples" to be his own.以色列畢竟是一項神聖的,失散的上帝,由"人民"的是他自己。 Yet Israel must become holy, by obedience, fit for the privilege allotted her.然而,以色列必須成為聖潔的,由服從,適合特權配她。

The Nature of Sanctification性質成聖

Status Conferred地位

These nuances persist.這些細微的差別仍然存在。 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).耶穌祈禱,神的名字是"神聖不可侵犯" ;神" sanctifies : "兒子,兒子" sanctifies "自己的辦法" ,除了"特殊任務(約翰10:36 ; 17時19分) 。 Christians are set apart for God's use.基督徒是一套,除了上帝的使用。 "sanctified. . . saints" (1 Cor. 1:2) indicates status, not character; so "chosen. . . destined. . . sanctified" (1 Pet. 1:1 - 2). "神聖… … 。聖人" ( 1肺心病。 1:2 ) ,顯示地位,而不是性格,因此, "選擇… … 。注定… … 。神聖化" ( 1寵物。 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).這就是通常意義的希伯來人說: "我們一直在聖潔… … 。都是神聖化" ( timelessly ) ,而不是由道德改造,但所犧牲的基督"的一次,我為人人" ( 10:10 , 29 ; 2時11分; 9時13分-1 4; 1 0時1 4分; 1 3時1 2分) 。 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.筆者認為男人前身是"站在門外廟玷污,並予以取締, "現在承認,接受,他們的罪孽expiated ,自行訂定,除了為神服務,由所有的犧牲精神和干涉,他們的大祭司,像以色列,已經聖潔了。 So 1 Cor.這麼一肺心病。 6:11, recalling conversion. 6時11分,回顧轉換。 Christ is our sanctification (1:30), and the church is sanctified (Eph. 5:25 - 26).基督是我們成聖( 1:30 ) ,教會是聖潔(以弗所書5時25 -2 6) 。

Process Pursued追求的過程

Yet even in Hebrews the meaning "moral fitness" emerges.然而,即使是在希伯來人的意思, "道德健身" ,因而出現。 "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). "爭取神聖不可侵犯/成聖" ( 12:14 ) , 這是最常見的理解成聖,持續增長的聖德表示,要按照轉換 (以弗所書1:4 ;菲爾。 3時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.所以保羅祈禱說撒羅尼迦被神聖化全,精神,靈魂和身體正在不斷健全和清白的,因為一些有待完成的。 The first letter says sanctification is the will of God for them in the special matter of sexual chastity (4:3 - 4).第一信中說,成聖是上帝的意志,為他們在特事特辦的性貞潔( 4:3 -4 ) 。 Similarly, the Romans are exhorted to "present their bodies. . . holy. . ."同樣,羅馬人都告誡" ,目前他們的身體… … 。聖地… … 。 " in their worship; and in 1 Cor.在其崇拜者和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點13分-1 4身體的基督教是要兌現的,由不道德的,因為每一個基督徒是一個神聖的( "神聖化"的)人,屬於基督。

Doubtless the moral tone of first century society necessitated this emphasis.毫無疑問,道德的口吻先世紀的社會需要這樣強調。 "Let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect" (2 Cor. 7:1). "讓我們淨化自己,從每一個污穢的身體和精神,使之聖潔完美的" ( 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.其中一個動機,呼籲外,個人的神聖性,是體育精神,與隱喻取自普遍遊戲( 1肺心病。 9點24分-第2 5條;菲爾。 3時1 3分;等) ,目的是健身服務。 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).另一個原因是,為了不辜負上帝,我們的通話,主福音,英國(一帖2時12分;以弗所書4:1 ;上校1:10 ;菲爾。 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.旁邊的積極動機,保羅強調積極consecration的個性,使神聖化,在主動服務和愛心,總奉獻的奴隸,犧牲,戀愛中的男人。

The addition of "and spirit" in 2 Cor.加上"精神" ,在2肺心病。 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 ,已經轉化的"心" (羅馬書12:1 -2 )一套關於事物以上,並充滿一切事物神聖和良好的報告( p hil.4點0 8分-九;比照2: 5;一日肺心病。 2:16 ) ,可見保羅沒有想到的聖德不僅在身體條件。

Everything is to be sanctified (1 Tim. 4:4 - 5).一切都被神聖化( 1添。 4點04分-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).成聖代表純潔上帝面前,為公義,代表純潔法律面前的,清白的純潔性,在世界面前( phil. 2時14 -1 5;上校1 :22) :成聖包括所有三個( 1帖2時1 0分) 。 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).這裡成聖擴大到佔個人倫理有些( situationists ,如)索賠是缺席了基督教,成為一個技術的名稱為的發展過程,成為其中的轉換是入口,發行,在符合基督(羅馬書8時29分- 30日, 2肺心病。 3時18分, 1約翰3:1 -3 ) 。

Theology and Sanctification, Justification神學與成聖,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.它完全以客觀的看法,對工作的基督傾向於把成聖,因為無論是增編理由的,或者僅僅是證據的正當信仰。 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,理由和成聖不是分開的時限( 1肺心病。 6時11分) ,因為上帝的辯解法規定了千古罪人,除了服務,不可分離經驗,但只是在思考。 保羅的福音的理由,信仰是道德動態救贖 (羅馬書1:16 ) ;寬恕本身的道德力量,創造意志,以善在原諒。

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)對於那些想知道是否男人算正義在地面上的信仰可能就犯過失而不受懲罰,保羅反駁說,真誠地表達信仰-的洗禮,使團結皈依基督說,他去世已經與基督同罪,是埋葬已經與基督同所有屬於他的前世,並增加與基督,以新的生命,其中單仲偕的統治地位被打破,這新的自我,是不屈服的服務,是正義的上帝在投降問題,在成聖 (羅馬書6:1 -1 1, 19 -2 2) 。成聖不只是完成(關聯或牽連)的理由,這是有理由的信念,在工作中也真誠地算為義,實際義是誕生了。彷彿防範理由,如果沒有成聖,約翰說, "老吾老以及人之老,幼吾幼以及人之幼,讓誰也不會欺騙你,他是誰的權利,是正義的" ( 1約翰3:7 )

The two experiences must not be identified. In justification, God at the beginning of Christian life declares us acquitted.兩名經驗絕不能確定, 在理由的,上帝在一開始的基督徒生活的宣告,我們無罪開釋。 In sanctification, God accomplishes his will in us as Christian life proceeds. 在成聖,上帝完成他的意願,在我們作為基督徒生活的收益。 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. 成聖從來沒有取代的理由。學者爭論是否路德教導說: "使罪人正義"是真正的理由,理由的,因為信仰的主導,以好的作品,懺悔, saintliness -開始了。 Not so: Luther's ground remains faith to the end.並非如此:路德的地面仍然真誠地進行到底。 We are "always being justified, more and more, always by faith."我們是"總是被合理的,越來越多的,總是由信仰" 。 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.但信仰之有據,就其性質而言,作為聯盟與基督在他的臨終和復活生命,套在議案中sanctifying精力的恩典。

The Spirit精神

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. 91倍,在新台幣精神,是所謂的"聖戰" ,並暗示與網友邪靈工作的腐敗和死亡是絕對不容忽視的。 "Spirit of Jesus," "Spirit of Christ," designate quality, not source. "的精神,耶穌" , "基督的靈" ,指定質量,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.因為,在思想的精神,強調從壯觀的禮品服務,以外來設備,為基督徒的生活, 因此地方的精神,在成聖成為中央。 Constantly, sanctification is said to be of the Spirit: Rom. 不斷,成聖據說是的精神:光盤。 15:16; 1 Cor. 15:16 1肺心病。 6:11; Eph. 6時11分;厄。 4:30; 1 Thess. 4:30 ,一帖。 4:7 - 8; 2 Thess. 4點07分-8 2帖。 2:13; 1 Pet. 2時13分,一寵物。 1:2. 1:2 。

Sanctification is not primarily negative in the NT, "keeping oneself unspotted," not mainly self discipline.成聖並非主要是負面的,在新台幣, "保證自己unspotted " ,而不是主要自律。 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.它主要是資金外流的一個滿溢的生命與靈魂,是"果"的精神,在各種形式的基督教青睞( gal. 5點22分-2 3) ,概括起來就是"成聖" (羅馬書6時2 2分點燃了。 ) 的理由,特權地位的接受,是通過交叉;成聖,而持續進行的整合,以基督的,是取得了精神,但絕對不是因為突然神奇的禮物:新台幣知道沒有任何捷徑,以實現這一理想。

Sinless Perfection罪孽完善

How far does sanctification go?多遠是否成聖向何處去? 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.提及"大圓滿" ( teleiotes ,上校3點14分) ;號召,以"完善成聖" ( 2肺心病。 7:1 ) ;誤解的"成聖" ,在希伯來人;保證一樣, "我們的老自我被釘在十字架上… … 。這罪孽深重的身體可能會被摧毀" , "不再受奴役,以單" , "單不會有任何統治你" , "擺脫罪惡… … 。做奴隸的正義" , "沒有一個人能夠遵守他的罪孽, " , "出生的人的上帝不罪過" , "他不能單" ,這樣的想法都維持生命的夢想清白,在此生活。 Some patristic expressions (Justin, Irenaeus, Origen) have a similar ring, though they scarcely go beyond asserting the obligation not to sin.有些教父的表情(賈斯汀,愛任紐,淵源) ,有一個類似戒指,雖然他們幾乎沒有超越斷言有義務不罪過。 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.奧古斯丁和阿奎那尋求完美的設想上帝,以及某些福音派領袖,如fenelon ,辛生鐸夫,或韋斯利,強調完美豐滿的愛,信仰,或純潔,分別。

To dilute the scriptural challenge seems disloyal to the absolute Christian standard, which is certainly not abated in the NT.以淡化聖經的挑戰似乎不忠,以絕對基督教的標準,這肯定不是減弱新台幣。 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,必須指出,根telei -並不意味著"罪孽" , "無能的犯罪,因為" ,而是"履行其任命年底,完整,成熟的" (甚至是"所有含完整, "馬特。 5時4 8分) 。 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).例如,所有的圓度和成熟度方面顯然是基督教的目標。 保羅的否認說,他已經是"完美" ,和他的囑託,以不斷成聖,表明他不認為最後,完成成聖可以聲稱這輩子雖然基督教的人已經去世,與基督是擺脫桎梏的罪過,也不需要,不應該的,他最好的,並不單,但他必須不斷地重申他的死亡與基督和他的高產向上帝(羅馬書6時11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.約翰的警告說: "如果我們說我們沒有罪過,我們欺騙自己,真理也不在我們, "和他的堅持下就不斷寬恕和宣傳基督教,供所有基督徒( 1約翰1點07分-2 :2 ) ,可見他也並不認為基督教罪孽。 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.這也是隱含在3點03分-1 0,而約翰詳細列舉了一些十四原因認為基督徒應該做什麼,不應繼續實行單,由於某些g nostics聲稱這是聰明的人,可能。

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.這麼久,因為他是"在這個機構中, "基督教繼續受到誘惑,繼續有時塌下來了, 變得越來越敏感,罪過,因為他的生活更接近上帝,但他將繼續為思悔改,並尋求寬恕的,從來沒有默許,從來沒有找藉口,永不放棄,但任何時候都渴望得到進一步轉變為基督的形象,分階段,按主,精神。

Historical Considerations歷史因素

So rich a theme must have yielded a variety of insights.如此豐富的主題,必須有顯著各種各樣的見解。 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.在使徒教會,本質上的成聖是一個christlike純潔性;教父教會,從污染的社會, 這硬化,在中世紀的教堂,到禁慾主義(二元誤保羅的身體條件) ,這涉及雙重標準說: "神聖性"和" saintliness "來,只適用於"宗教"的人(祭司,僧侶) ,而一個較低的程度,妥協與世界,是不能容忍的,在普通的" ,世俗的,或停工的"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.路德試圖廢止這種雙重標準,使成聖的問題,外來的態度,所有的事務,外部世界的,他取得了很大的,在他的論述,對改造,在生活中的信徒所工作的精神。

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.卡爾文的堅持後,神聖主權,並經自律,取得了成聖的問題,任何時候都更加完整服從十誡為核心的聖經倫理。 The Greek Orthodox Church preserved the ascetic view of sanctification as self denial, nourished by the church and sacraments.希臘東正教教堂保存苦修鑑於成聖自我否定,滋養由教會和聖禮。 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.櫃檯的改造,尤其是在西班牙,看見秘密的成聖作為紀律祈禱,而清教徒徵詢神意,親自透露, "帶的精神" ,並在電力,以履行,這個凹槽的虔誠的靈魂。 Jonathan Edwards stressed the necessity of grace in sanctification, "infusing" the habits of virtue.喬納森愛德華茲強調,有必要的寬限期,在成聖, "注入"的習慣美德。

John Wesley, and Methodism after him, laid great emphasis upon complete sanctification, and often on the necessity that Christians seek perfection.約翰韋斯利和methodism後,他奠定了高度重視後,完成成聖,而且往往就需要重新基督徒追求完美。 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.埃米爾布蘭看到信仰作為本質上的積極服從神的指揮,所以確定信仰與工程,在個別成聖為最現代的基督教徒,成聖,如果考慮一切,在減人"的獨特生活方式的承諾靈魂, "一個真正的足以說明,但有點薄代替光榮經驗新台幣。

REO White選舉事務處的白

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

Bibliography 參考書目
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史都華,一名男子在基督裡; v泰勒,寬恕與和解;鉑佛塞斯,基督教完善;氣相色譜berkouwer ,信仰和成聖;時三十分ryle ,成聖;升bouyer ,靈性的新台幣與父親和靈性的中產年齡升bouyer ,東正教和靈性和新教和聖公會的靈性。


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"Sanctification," (noun) is used of (a) separation to God, 1 Cor, 1 Cor. "成聖" (名詞) ,是用(一)分居的上帝, 1肺心病, 1肺心病。 1:30; 2 Thess. 1:30 2帖。 2:13; 1 Pet. 2時13分,一寵物。 1:2 (b) the course of life befitting those so separated, 1 Thess. 1:2 (二)的人生航向,適合那些失散, 1帖。 4:3, 4, 7; Rom. 4:3 , 4日, 7日;光碟。 6:19, 22; 1 Tim. 6時19分, 22條;一日添。 2:15; Heb. 2時15分;希伯來書。 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." "成聖是與天主的關係納入其中男性進入由在基督裡的信仰,行為26:18 1肺心病。 6時11分,並以他們的唯一名稱,是死的基督,以弗所書, 5時25分, 26 :上校1:22 ;以弗所書10:10 , 29 ; 13時12分" 。

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.成聖也用於新台幣的分離,信徒從邪惡的東西和方式, 這成聖是上帝的意志,為信奉者,一帖。 4:3, and His purpose in calling him by the gospel, v. 4:3 ,而他的目的在呼籲他的福音,五。 7; it must be learned from God, v. 4, as He teaches it by His Word, John 17:17, 19; cf. 7日,它必須了解,從神,五,四,因為他教導,它是由他所說的話,約翰17:17 19 ;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時04分; 119:9 而且必須追求的信徒,認真和undeviatingly , 1添。 2:15; Heb. 2時15分;希伯來書。 12:14. 12:14 。

For the holy character, hagiosune, 1 Thess.為神聖的品格, hagiosune , 1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時13分,是不是替代,即它不能被轉移或估算, 它是一個單獨的佔有,建立了,一點點,結果以敬畏上帝的話,並效法基督,馬特。 11:29; John 13:15; Eph. 11時29分;約翰13:15 ;厄。 4:20; Phil. 4時20分;菲爾。 2:5, in the power of the Holy Spirit, Rom. 2時05分,在權力的聖靈,光盤。 8:13; Eph. 8時13分;厄。 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." " 聖靈是代理人在成聖,光盤。 15:16 , 2帖2時13分,一寵物。 1:2比照一肺心病。 6點11 ....成聖的精神,是與必須作出抉擇,或選舉中,上帝的,它是一個神聖的行為之前接受福音的,由個人" 。

From Notes on Thessalonians, by Hogg and Vine, pp.從債券撒羅尼迦,霍格和畏縮不前,頁。 115,271. 115271 。 For synonymous words see Holiness.為同義字見成聖。


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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. "聖化" (動詞) ,是用(一)黃金裝飾廟宇的禮品放在祭壇上,馬特。 23:17, 19; (b) food, 1 Tim. 23時17分, 19 ( b )食品,一添。 4:5; (c) the unbelieving spouse of a believer, 1 Cor. 4:5 ; (三)不信配偶的信, 1肺心病。 7:14; (d) the ceremonial cleansing of the Israelites, Heb. 7時14分; (四)禮儀潔淨的以色列人,希伯來書。 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時13分; (五)父親的姓名,盧克11時02分(六) consecration的兒子由父親約翰10:36 ; (七)主耶穌致力於贖回他的人,約翰17 : 19 ; (八)訂定的,除了信仰上帝的行為, 20時32分;比照。 Rom.光盤。 15:16; (i) the effect on the believer of the Death of Christ, Heb. 15:16 ; (一)對信徒的死亡,基督,希伯來書。 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時說,神的,和2點11分; 13時12分,說,在主耶穌; (十)分離的信徒從世界中,他的行為-由父親通過這個詞,約翰17:17 19 , (十一)信奉者輪流遠離這些事情,因為榮辱上帝和他的福音, 2添。 2:21; (1) the acknowledgment of the Lordship of Christ, 1 Pet. 2時21分( 1 )承認該lordship基督的, 1個寵物。 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.' "因為每一信奉的是聖潔,在基督耶穌裡, 1肺心病。 1:2 ,參以弗所書10:10 ,一個普通的新台幣指定的所有信徒,是'聖人' hagioi ,即'聖潔'或'神聖的。 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."因此聖人,或成聖,是不是一種程度,它是國家納入其中上帝恩典,呼籲罪孽深重的男子,並在他們開始自己的課程,作為基督徒,上校3時12分;以弗所書3:1 " 。

From Notes on Thessalonians, by Hogg and Vine, pp.從債券撒羅尼迦,霍格和畏縮不前,頁。 113,114. 113114 。


Advanced Information 先進的信息

To make clean physically or morally使清潔身體上或道義上

Regeneration is the creative act of the Holy Spirit, implanting a new principle of spiritual life in the soul.再生的,是創作行為的聖靈,植入一個新的原則,精神生活中的靈魂。 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.成聖是維持和發展的工作,聖靈,將所有院系的靈魂,越來越多的下完美的淨化和規範原則的精神文化生活。

The sense in which the body is sanctified.意識指人體是聖潔。

To who the work of sanctification is referred.世衛組織的工作,成聖是所指的情形。

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該機構的真相,在各項工作中成聖-常任1 19:9-11j oh1 7時1 9分的J AS1 :181 pe1 :222 :22 pe1 :4

Also, see:此外,見:
Justification 理由
Conversion 轉換
Confession 自白
Salvation 救贖
Various Attitudes 不同態度
Supralapsarianism supralapsarianism
Infralapsarianism infralapsarianism
Amyraldianism amyraldianism
Arminianism arminianism

This subject presentation in the original English language本主題介紹在原來的英文

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