Predestination is a Christian doctrine according to which a person's ultimate destiny, whether it be salvation or damnation, is determined by God alone prior to, and apart from, any worth or merit on the person's part. In some cases, it is claimed that God only determines those to be saved; in others, that he determines those to be saved and those to be condemned. The latter teaching is called double predestination. 宿命是一个基督教教义，根据一个人命运的最终归属，无论是救国还是damnation ，是由上帝独自之前，除了从任何价值或好处，对人的部分，在某些情况下，这是声称上帝不仅决定着那些被保存;但在其他方面，他确定了那些被保存和那些应受到谴责。 后者教学是所谓的双重宿命。
Predestination has roots in the Old Testament concept of an elect people.宿命已深深地扎根于旧约概念是一个当选人。 Hints of the doctrine appear in the New Testament, especially in Rom.暗示的学说出现在新约圣经，尤其是在光盘。 8:28 - 30, 9:6 - 24. 8时28分-3 0， 9时0 6分- 24 。 It does not appear in full form, however, until the 5th century in the writings of Saint Augustine.它似乎并不完全形成，但是，直到公元5世纪，在著作的圣奥古斯丁。 Opposing Pelagianism, which held that humans can merit salvation by good works performed by application of their own will, Augustine insisted that humans require the help of God's Grace to do good and that this grace is a free gift, given by God without regard to human merit.反对佩拉纠学派，认为人类可以值得救赎所好的作品演出，由应用自己的意志，奥古斯丁坚持说，人类需要帮助上帝的恩典做善事，并认为这恩典是一个免费的礼物，给上帝，没有关于人类高招。 Thus God alone determines who will receive the grace that alone assures salvation.因此，只有上帝决定谁会获得宽限期仅仅这一点保证了救赎。 In this sense God predestines some to salvation.从这个意义上讲上帝predestines一些，以救赎。 Augustine's teaching was generally upheld by the church, but the further idea that some are predestined to condemnation was explicitly rejected at the Council of Orange (529).奥古斯丁的教学中普遍坚持由教会，但进一步的想法，有些是先天注定的谴责是明确拒绝在安理会的橙（ 529 ） 。 The classical medieval formulation, based on Augustine, was given by Thomas Aquinas in Summa Theologica.古典中世纪配方的基础上，奥古斯丁，是由托马斯阿奎那在总结theologica 。
| BELIEVE 相信 Religious 宗教 Information 资讯 Source 源 web-site 网址： |
| Our List of 1,000 Religious Subjects 我们所列出的1000名宗教科目 |
| E-mail 电子邮箱 |
The 20th century theologian Karl Barth radically restated the doctrine of predestination. 20世纪神学家卡尔巴特从根本上重新中庸宿命。 He argued that God's election and condemnation of humankind converge in the divine election and rejection of Jesus Christ.他认为，上帝的选举，并谴责人类的衔接，在神圣的选举，并拒绝接受耶稣基督。 In Jesus' resurrection lies all humankind's salvation.在耶稣的复活在于所有人类的救赎。
William S Babcock威廉s贝比考克
Bibliography
参考书目
K Barth,
"Election and Command of God" in Church Dogmatics (1957); J Calvin, Concerning
the Eternal Predestination of God (1961); MJ Farrely, Predestination, Grace and
Free Will (1964); JG Gerstner, Predestination Primer (1981). k巴特，
"选举和指挥神" ，在教会dogmatics （ 1957年） ; j卡尔文，关于永恒的宿命的神（ 1961年） ;兆焦耳farrely
，宿命，恩典和自由意志（ 1964 ） ; jg郭士纳宿命底漆（ 1981 ） 。
The doctrine of predestination as formulated in the history of the Christian church by such theologians as Augustine of Hippo and John Calvin has been a constant cause of discussion and controversy, for many Christians have been unwilling to accept it in any form.该学说的宿命，作为制定，在历史上的基督教教堂等，作为神学家奥古斯丁的河马和约翰卡尔文一直不断引起讨论和争议，但对于许多基督徒一直不愿意接受任何形式的。 Pelagius in the early church and John Wesley in the eighteenth century provide two examples of those who had no use for such teaching. pelagius在早期教会和约翰韦斯利在18世纪提供了两个例子，那些没有使用这种教学。 This division concerning the doctrine has continued down to the present.本分部有关学说已经延续到现在。
The doctrine of predestination has both a wider and a narrower aspect.该学说的宿命，既有广泛和狭义的方面。 In its wider reference it refers to the fact that the Triune God foreordains whatsoever comes to pass (Eph. 1:11, 22; cf. Ps. 2).在更广泛的范围，它是指一个事实，就是三位一体神foreordains什么来通过（以弗所书1时11分， 22条;比照的PS 2 ） 。 From all eternity God has sovereignly determined whatsoever shall happen in history.从所有永恒上帝sovereignly决心，无论如何应在发生历史。 The narrower aspect or use of the term is that God from all eternity has chosen a body of people for himself, that they should be brought into eternal fellowship with him, while at the same time he has ordained that the rest of humanity should be allowed to go their own way, which is the way of sin, to ultimate eternal punishment.狭义的方面或使用的术语，就是上帝从所有永恒选择的是身体的人，为自己，他们应该将其带进永恒团契与他，而在同一时间，他已注定其余的人类应该允许走自己的路，这是罪恶的道路，以最终永恒的惩罚。 These are known as the doctrines of election and reprobation.这些都是众所周知的，因为该学说的选举和reprobation 。 While some may accept the idea of God choosing some to eternal life, they reject completely any idea of a decree of reprobation (Rom. 9:16 - 19).虽然有些人可能接受的上帝观，选择一些以永恒的生命，他们完全不接受任何理念的一项法令reprobation （罗马书9时16分-1 9） 。
In the Scriptures there is not one term in either the Hebrew or the Greek which encompasses the term "predestination."在圣经中有没有一个长远的，无论是希伯来文或希腊文，其中包含了"宿命" 。 In the OT a number of words indicate the divine plan and purpose: esa (to counsel, Jer. 49:20; 50:45; Mic. 4:12); ya'as (to purpose, Isa. 14:24, 26 - 27; 19:12; 23:9); and bahar (to choose, Num. 16:5, 7; Deut. 4:37; 10:15; Isa. 41:8; Ezek. 20:5).在城市旅游局的一些话表明神计划及目的：欧空局（律师，张哲。 49:20 ; 50:45 ;麦克风。 4时12分） ; ya'as （宗旨，伊萨。 14:24 26 -第2 7条; 1 9时1 2分; 2 3时0 9分） ; b ahar（选择，序号。 1 6时0 5分，第7节; d eut。 4时3 7分; 1 0:15;伊萨。 4 1:8; e zek。 2 0时0 5分） 。 In the NT there are even more words which have the meaning of predestine (proorizo, Rom. 8:29 - 30; Eph. 1:5, 11), elect (eklektos, Matt. 24:22ff.; Rom. 8:33; Col. 3:12), and to choose (haireomai, 2 Thess. 2:13; eklego, I Cor. 1:27ff.; Eph. 1:4).在新台币还有更换句话说，其中的含义predestine （ proorizo ，光盘。 8时29分-3 0条;以弗所书1 :5， 1 1） ，选举（ e klektos，马特。 2 4:22几段;光碟。 8时3 3分;上校3时12分） ，并选择（ haireomai ， 2帖2时13分; eklego ，我肺心病。 1:27几段;以弗所书1:4 ） 。 But the doctrine does not depend upon the use of a few words, for as one studies the Bible as a whole this doctrine is seen to be central to much of the teaching of both testaments.但该学说并不取决于使用的几句话，作为一个研究圣经作为一个整体，这种学说被看为中心的很大一部分教学双方的见证。
The foundation of the doctrine of predestination is the biblical doctrine of God.立党之本主义的宿命是圣经教义的上帝。 He is the Eternal One, above and beyond time and space, for there never was a time when he did not exist, so he is not subject to changes of time and place (Mal. 3:6; Rom. 1:20 - 21; Deut. 33:27; Isa. 57:15).他是一个永恒的，首先是跨越时间和空间，为人们没有想到，是一个时间的时候，他根本不存在，所以他并不受变化的时间和地点（ mal. 3时06分;光碟。 1:20 -2 1 ; deut 。 33:27 ;伊萨。 57:15 ） 。 Furthermore, God is sovereign over all things as the Creator, Sustainer, and Ruler of the universe.此外，上帝是一个主权所有的东西作为造物者， sustainer ，和统治者的宇宙。 He is Lord over all (Dan. 4:34 - 35; Isa. 45:1ff.; Rom. 9:17ff.; Eph. 1:11).他是上帝对所有（ dan. 4时34分-3 5条;伊萨。 4 5:1几段;光盘。 9点1 7法郎;以弗所书1时1 1分） 。 God is also sovereignly righteous, so that all that he does is according to the perfection of his nature (Jer. 23:6; 33:16; Rom. 1:17; 10:3; 2 Pet. 1:1).上帝也sovereignly正义，使所有他完全是按照完善其本质（ jer. 23时06分; 33:16 ;光碟。 1时17分; 10时03分， 2宠物。 1:1 ） 。 In eternity he sovereignly established his own plan and purpose, which is far above anything that man can think of, conceive, or understand.在永恒他sovereignly建立起属于自己的计划和目的，那就是，远远超出任何人能想到，受孕，或明白。 Man, therefore, may know God's plan only as he reveals it (Jer. 23:18; Deut. 29:29; Ps. 33:11; Isa. 46:10; 55:7ff.; Heb. 6:17).男子，因此可能知道上帝的计划只是因为他揭示了它（ jer. 23时18分; deut 。 29:28 ;聚苯乙烯。 33:11 ;伊萨。 46:10你们要休息; 55:7几段;以弗所书6时17分） 。
God has revealed his counsel to men, insofar as it was necessary for them to know it, through the prophets of the OT, through the apostolic writers of the NT, but preeminently through his Son Jesus Christ, to whom both prophets and apostles have borne witness.上帝揭示了他的律师，以男性而言，有必要让他们知道，通过先知的职能治疗，透过使徒作家新台币，但preeminently通过他的儿子耶稣基督，向谁既先知和使徒有传染证人。 It was by divine revelation that the prophets could point forward to the coming of the Redeemer (Gen. 3:15; Deut. 18:15; Isa. 53; Mal. 4:2; Heb. 1:1ff.), and it was the apostles who could bear witness to him who had come and explain the meaning of his life, death, resurrection, and ascension (Acts 2:22ff.; John 20:3off.).它是由神启示先知们可以点着未来的救赎主（创3:15 ; deut 。 18:15 ;伊萨53 ;仲裁法。 4时02分;以弗所书1:1几段） ，它是传道人，可以见证他的人来解释的意思，他的生命，死亡，复活，和阿森松（使徒2点22法郎;约翰20时03分起飞） 。
Therefore, human beings are limited in their understanding of God's purpose to what he has revealed to them, and the ultimate meanings, purposes, and plans must remain a mystery.因此，人是有限的，在他们的理解上帝的目的是什么，他透露，对他们来说，和终极的意义，目的，并计划必须仍然是一个谜。 Furthermore, because of God's infinitude, eternality, unchanging being, wisdom, power, justice, righteousness, and truth, man simply could not understand him, even should he reveal himself fully and completely to them.此外，由于上帝的无限性，外部性，天长地久，智慧，力量，公义，正义，真理，人根本无法了解他，甚至要他透露自己充分和完全给他们。 This means that God's relationship to time and space cannot be comprehended by spacial temporal beings, for they do not even know the meaning of eternity (cf. Isa. 26:12ff.; Dan. 4:24ff.; Acts 2:22ff.).这意味着上帝的关系，以时间和空间不能被理解，由空间颞人，因为他们甚至根本不知道含义的永恒（参见伊萨。 26:12几段;丹。 4时24分及以下;行径2时22分几段） 。 This ultimate mystery of the being of God must be kept in mind when studying biblical doctrine.这最终神秘的被上帝必须铭刻在脑海里的时候，学习圣经的教义。
At this point the question arises of the possibility of individual freedom and responsibility if God is absolutely sovereign.在这一点上产生了这样的问题的可能性，个人的自由和责任，如果上帝是绝对的主权。 How can these things be?怎么解决这些事情呢？ Yet the Scriptures repeatedly assert both.但经文一再坚称两者。 Joseph's remarks to his brothers and Peter's statement concerning Christ's crucifixion highlight this fact (Gen. 45:4ff.; Acts 2:23).约瑟夫的讲话向他的兄弟和彼得的声明中关于耶稣的十字架上，突出了这一事实（创45:4几段;行径2时23分） 。 Man, in carrying out God's plan, even unintentionally, does so responsibly and freely.男子在履行上帝的计划，甚至有意无意地，这样做是负责任和自由。
Those who refuse to accept the biblical teaching are faced with the necessity of providing some other explanation.那些拒绝接受圣经的教学正面临着是否确有需要提供一些其他的解释。 Some Christians attempt to combine God's sovereignty with human independence, but have the difficulty of explaining both the statements in the Bible and also their belief in God's saving work in Jesus Christ.有些基督徒，企图结合起来，上帝的主权与人的独立性，但有困难的解释都声明在圣经中，也是他们的信仰上帝的拯救工作，在耶稣基督里。 Non Christians have two choices.非基督徒有两个选择。 They can posit an ultimate chance, which destroys any possibility of human responsibility (for there is no one to whom to be responsible), of logical thought, and thus of scientific knowledge.他们可以阳性最终有机会，而破坏了任何可能的人的责任（有没有人向谁负责） ，逻辑思维，因此，对科学知识。 The other alternative is that of a complete determinism which results in much the same outcome, for it is but solidified chance.其他替代的是一个完整的宿命论，导致许多同样的结果，因为它不过是凝固的机会。 Although the biblical point of view cannot be fully rationalized according to our temporal spacial laws, it is the only one which makes any responsibility or freedom possible.虽然圣经的角度来看，并不能完全合理化，根据我们的时间空间的法律，它是唯一使任何责任或自由可能的。
To understand the biblical teaching concerning predestination, we must commence with the account of man's fall, which was part of God's eternal plan.了解圣经的教学关于宿命，我们必须在与该帐户的人的秋天，它是上帝的永恒计划。 At the same time, as Paul points out in Rom.在同一时间内，正如保罗指出，在ROM 。 1:18ff., man's refusal to acknowledge God as sovereign and his willful blindness to God's commands brought upon him God's wrath and condemnation. 1:18几段，男子拒绝承认上帝作为主权和他随意的盲目性，以上帝的命令后，带来他的上帝的愤怒和谴责。 Basically, therefore, all human beings are corrupt because they refuse to acknowledge that God is Lord and that they themselves are only creatures.基本上，因此，所有的人都腐败，因为他们都不肯承认上帝是上帝，并认为自己是唯一的生物。 Yet despite human disobedience and rebellion, God has not let his creatures go.然而，尽管人类抗命和反抗，上帝没有让他的动物路要走。 On the one hand he has restrained their sinfulness by his grace, so that even the sinners of this world have accomplished much that is good and true.在一方面，他克制自己的罪孽，由他的恩典，所以，即使是罪人，这个世界上有很大成就，这是好真实无讹。 On the other hand, as soon as man sinned, God promised a redeemer who would crush the tempter and bring restoration (Gen. 3:15).另一方面，关于尽快男子罪，上帝许诺救世主，他们将粉碎tempter实现恢复（创3:15 ） 。 Thus the purpose of redemption was woven inextricably into the fabric of human history from the beginning.因此，为了赎回被编织成紧密的结构，人类历史从一开始的。
Because of the sinfulness of the creature, however, the creature would not freely seek peace or reconciliation with him who is the Creator.由于对罪孽的造化，不过，造物不会自由地谋求和平或和解与他的人是造物主。 This is shown in the story of Cain, the song of Lamech, and in the sinfulness of antediluvian society (Gen. 2 - 5).这表现在故事中的该隐，这首歌的拉麦的，而在我们罪孽深重的古老社会（创2 -5 ） 。 Yet at the same time there was a faithful minority descending from Seth to Noah, who was called to survive the flood and carry on the line of those who were obedient and trusted in God's promise of redemption.然而，在同一时间内有一个忠实少数民族降，从塞思库，以诺亚，他们被称为生存做好抗洪抢险和进行上线的那些听话的和值得信赖的，在上帝的承诺赎回权。 One of this line was Abraham, whom God called out of Ur of the Chaldees, and through the descendants of his grandson Jacob established Israel as his people in the pre Christian world.一本线是亚伯拉罕的人，上帝叫钩藤的新巴比伦王国，并通过华夏子孙，他的孙子雅各建立了以色列作为他的人在会前的基督教世界。 All this was the result of divine grace which was summed up in Jehovah's covenant with Abraham, Isaac, and Jacob (Gen. 12ff.).这一切是由于神的恩典，这是总结了在耶和华的盟约与亚伯拉罕，以撒，雅各（创12ff ） 。 Although up to this time little is said in Genesis about God's election and reprobation, when it came to the differentiation between Jacob and Esau it was made quite clear that even before their birth Jacob was chosen and Esau rejected, even though they were twins (Gen. 25:19ff; Mal. 1:3; Rom. 9:10ff.).虽然这个时间很少，是说，在成因神的选举和reprobation ，当它来区分雅各和以扫，这是很清楚，甚至在他们出生雅各布选择和以扫拒绝了，尽管他们对双胞胎（根。 25:19法郎;仲裁法1:3 ;光盘。 9时10分几段） 。 Here we find the first clear statement of the doctrine of double predestination.在这里，我们寻找第一个清楚说明了我的学说双重宿命。
Throughout the OT the doctrine of election is set forth with increasing clarity.整个城市旅游局中庸选举是提出了越来越清晰。 On the one hand it is stated that Israel was chosen, not because of anything it had to offer, but solely because of the grace of God and by his sovereign choice (Deut. 7:7ff.; Isa. 41:8 - 9; Ezek. 20:5).在一方面，它是说，以色列选择的，不是因为什么，它所能提供的，但仅仅是因为谢天谢地，他们以自己的主权选择（申命记7点07法郎;伊萨。 41:8 -九; ezek 。 20时05分） 。 Furthermore, from both Israel and other nations God freely chose individuals who would do his will in history for the blessing of Israel (1 Sam. 16:1ff.; Isa. 45:1ff.; 1 Chr. 28:1ff.).此外，无论是来自以色列和其他国家在上帝的自由选择的人会做他将在历史上的祝福以色列（ 1萨姆。 16:1几段;伊萨。 45:1几段，一人权中心。 28:1几段） 。 On the other hand, not all Israel was of the elect, but only a faithful remnant whom God had chosen (Isa. 1:9; 10:21ff.; Jer. 23:3; 31:7).在另一方面，并非所有以色列当时的选举，但只有忠实遗物，其中上帝选择了（以赛亚1时09分; 10:21几段;哲。 23时03分; 31:7 ） 。 These Paul calls "a remnant according to the election of grace" (Rom. 11:5).这些保罗称之为"残根据选举的恩典" （罗马书11时05分） 。 Those not of the elect remnant were rejected because of their sin to suffer ultimate punishment.那些不选遗物被拒绝，因为他们的罪过受到终极惩罚。
Throughout the OT there is also a constant reference to One who would come to redeem God's people, not only Israel but his elect from every race and tribe.整个城市旅游局还有一个不断提到一个人会来换取神的人，不仅是以色列，但他的当选，从每一个种族和部落。 While there are foreshadowings of this universal election and redemption in the histories of such individuals as Ruth and Naaman, the prophets set forth the universality of God's electing grace very clearly (Isa. 11:10; 56; Mic. 5:8; Rom. 9:24, 30; 11:12 - 13; Acts 15).虽然有foreshadowings这一普遍选举和赎回在历史上的这些个人作为罗思和naaman ，先知们提出了普遍性的上帝的恩典选得很清楚， （以赛亚书11:10 ; 56 ;麦克风。 5时08分;光碟。 9时24分， 30 ; 11时12 -1 3;行为1 5） 。 All those elected and predestined to become God's people, both Jew and Gentile, would indeed enter the covenant relationship.所有当选人，并注定要成为上帝的人，无论是犹太人和gentile ，的确会进入盟约关系。 But they would do so only through the One who would be the elect Mediator (Isa. 42:1ff.; 53:1ff.; cf. Matt. 12:18).但他们这样做，只能通过一个人会成为选举的调停人（以赛亚书42:1几段; 53:1几段;比照马特。 12时18分） 。
In the NT the OT doctrines of election and predestination are expanded and clarified.在新台币职能治疗学说的选举和宿命，是扩大和澄清。 There was no attempt to reject or alter them, but they are given a more clearly universal scope.有没有试图否定或改变他们，但他们有一个更明确的普遍范围。 Christ claimed that he was the mediator spoken of in the OT, and that to him the Father had given his elect people (Mark 1:15; Luke 4:21; John 5:39; 10:14ff.).基督宣称他的行为是调停人谈到，在城市旅游局，并以他父亲给他的当选人（马克1:15 ;路加福音4时21分;约翰5点39分; 10时14分几段） 。 Furthermore, he stated very clearly that he had come to lay down his life as redeemer for his people.此外，他说得很清楚，他已经到了放下他的生命作为救赎主，为他的人民。 This is the theme of both his sermon in John 10 and his prayer for his own in John 17.这是主题，他的讲道中，在约翰10和他的祈祷，为他自己在约翰17 。 He promised that his people would all come to him and would persevere in their faith unto eternal life (John 6:39, 65; 10:28ff.).他许诺说，他的人都来给他，并会坚持他们的信仰祂永恒的生命（约翰6时39分， 65个; 10:28几段） 。 True, as the incarnate Son of God his righteousness was such that his life, death, and resurrection were sufficient in their merits for all men, but as he himself pointed out, his mediatorial work was directed to the salvation of his people only (John 17).不错，作为肉身的神的儿子，他是正义的，是这样的说，他的生命，死亡，与复活足以在它们的优点，为所有男性，但正如他本人所指出的，他mediatorial工作，是针对以拯救他的人民只（约翰。 17 ） 。 In this he was fulfilling the teaching of the OT.在此，他是在履行教学职能治疗。
Such was also the position of the apostles.例如，也是地位的使徒。 The book of Acts gives a number of examples of apostolic teaching on this matter.这本书的行为给出了一些实例使徒的教诲就这件事。 In his sermon at Pentecost, Peter gives a clear indication of the sovereignty of God and the responsibility of man (Acts 2:14ff.).在他的讲道，在圣神降临，彼得给出一个明确的迹象显示该国主权的上帝和责任人（使徒2时14分几段） 。 The speech of Stephen in chapter 7, Peter's call to witness to Cornelius (10:24ff.), and various other passages present the same doctrines.讲话的斯蒂芬在第7章，彼得的号召，以见证科尼利厄斯（ 10:24以后） ，以及其他各种通道，目前同样的教条。 In Peter's and John's letters and in the Apocalypse these themes of God's sovereignty, man's responsibility, and God's election and predestination of people reappear constantly.在彼得和约翰的信，并在启示这些主题的上帝的主权，人的责任，和上帝的选举与宿命的人捉获不断。
The apostolic writer who gives the clearest exposition of the doctrine, however, is Paul.使徒作家是谁给的最明确的阐述教义，不过，是保罗。 While he refers to the doctrine of predestination in passing in a number of places, he expounds the doctrine in detail in Rom.虽然他是指以中庸宿命顺便在一些地方，他阐述了理论中的详细光盘。 8:29 - 11:36 and throws further light on it in Eph. 8时29分-1 1时3 6分，并经过进一步揭示它在厄。 1. 1 。 In these passages he stresses the hopeless condition of man in his sinfulness and the fact that because of man's disobedience and rebellion God not only turns from him but hardens him in his sinfulness (Rom. 9:14ff.).在这些通道，他强调无望的情况男子在他的罪孽和事实，因为人的不服从和反抗上帝不仅轮流由他变硬，但他在他的罪孽（罗马书9时14分几段） 。 At the same time, however, he reaches out and draws to himself those whom he has chosen from all eternity, redeeming and justifying them in Jesus Christ (Rom. 10:11ff.; Eph. 1:4ff.).在同一时间，不过，他达到了，并提请自己的人，他选择从所有永恒，挽救和辩护，他们在耶稣（罗马书10:11几段;以弗所书1:4几段） 。 Yet in all of this is the mystery of God's sovereign action and man's responsibility (Rom. 9:19; 11:33).然而，在这一切的奥秘，上帝的主权行动与人的责任（罗马书9时19分; 11时33分） 。 And in all things the glory of God's righteousness is made manifest (Rom. 9:16ff.).并在一切事上荣耀上帝的公义，是诗班（罗马书9时16分几段） 。
These doctrines have continued to raise questions ever since the days of the apostles, but especially since the Protestant Reformation of the sixteenth century, when they were formulated most precisely.这些学说不断提出问题，自天的使徒，但尤其是因为新教改革的16世纪，当他们制定了最精确。 Despite their biblical basis both Christians and non Christians have rejected them on various grounds.尽管他们的圣经依据基督徒与非基督徒都拒绝了他们的各种理由。 If all human beings are sinners and God is sovereign, then he must be the author of sin and is unjust in punishing anyone.如果所有的人都是罪人，上帝是一个主权的话，他必须是作者的罪恶和不公，是在惩罚任何人。 Furthermore, what is the basis upon which God makes his choice?此外，依据是什么时，真主使他的选择吗？ Is he not arbitrary; and if not, is he not then a respecter of persons?他是不是任意的;如果没有，是他不那么尊重人的吗？ If these doctrines are true, do they not destroy any desire, even any necessity, for a human being to seek to live a moral life, to do justly, to love mercy, and to walk humbly with God?如果这些理论是真的话，他们不破坏任何的欲望，甚至没有必要，对一个人寻求过道德生活，要做到公正，爱慈悲，并以步行谦卑与上帝吗？ All these questions are put forward, and many of those who do so feel that they have now answered and condemned the doctrines effectively.所有这些问题都提出了，其中很多人这样做，觉得他们现在的回答，并谴责学说有效。 They forget, however, that these questions were all raised in the time of Christ and the apostles (John 10:19ff.; Rom. 9:19ff.).他们忘记了，但是，这些问题，都提出了在的时候，耶稣和使徒（约翰十法郎;光盘。 9时19分几段） 。
That these doctrines are set forth in both testaments would seem to be clear, along with great stress upon God's sovereign righteousness and holiness.这些理论阐述都证明了，似乎应该清楚，随着巨大压力上帝的主权正义与圣德。 But no further explanation is offered, and beyond what the Scriptures have to say finite man cannot go and, if he accepts the authority of the Bible as God's Word, will not wish to go.但目前还没有进一步的解释是，所提供的，及以后有什么经文必须说，有限的人不能去，如果他接受权威的圣经，因为神的话语，会不想去。 All one can say is what Job said when rebuked by God (Job. 42:1 - 6) or what Paul said when closing his exposition of these doctrines (Rom. 11:33 - 36).所有的人可以说的是什么工作时说，责骂神（ job. 42:1 -6 ） ，或什么是保罗说，当关闭他的论述，这些理论（罗马书1 1时3 3分- 36 ）。 God's wisdom and grace are beyond every creature's comprehension or understanding.上帝的智慧和恩典是超越一切造物的理解或谅解。 One can but bow in worship and praise.可以，但弓在崇拜和赞美。 Those who do so have within them a sense of comfort and strength which is not their own, but which is a gift of God to enable them to face the world with confidence and enable them to mind.那些这样做符合他们的责任感安慰和力量，这是不是他们自己的国家，但它们是神的恩赐，使他们能面对世界与信心，使他们难以忘怀。
WS Reid被里德
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
L Boettner, The
Reformed Doctrine of Predestination; J Calvin, Institutes of the Christian
Religion 3:21 - 24 and The Eternal Predestination of God; C Hodge, Systematic
Theology; J Murray, Calvin on Scripture and Divine Sovereignty; BB Warfield,
Biblical Doctrines.升boettner ，经过改革学说的宿命; j卡尔文学院的基督教3时21 -2 4和永恒的宿命上帝; c H
odge的，有系统的神学; j默里，卡尔文对圣经和神的主权; B B心跳沃菲尔德，圣经教义。
This word is properly used only with reference to God's plan or purpose of salvation.这个字是用得其所，只有参考上帝的计划或目的的救赎。 The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom.希腊字，使" predestinate " ，是只有在这6个通道，行为4时28分;光碟。 8:29, 30; 1 Cor. 8时29分， 30日1肺心病。 2:7; Eph. 2时07分;厄。 1:5, 11; and in all of them it has the same meaning. 1:5 ， 11 ，而且在它们都具有相同的意义。 They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events.他们教导说，永恒的，主权的，一成不变的，无条件的法令或"确定的宗旨"的神管了所有的活动。 This doctrine of predestination or election is beset with many difficulties.这种学说的宿命或参加选举，是困扰着许多困难。 It belongs to the "secret things" of God.它属于"秘密事情"的上帝。
But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, "Even so, Father: for so it seemed good in thy sight."但是，如果我们以显示上帝的话，作为我们的指导，我们必须接受这个学说及其所有mysteriousness ，并解决所有我们questionings在谦卑，虔诚的承认， "即使如此，父亲：这么看来好你的视线。 " For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; Gen. 21:12; Ex.为教学的经文中就这个问题，让以下段落进行审查，除了上面提到的那些;上将21时12分;特惠。 9:16; 33:19; Deut. 9时16分; 33:19 ; deut 。 10:15; 32:8; Josh. 10:15 ; 32:8 ;乔什。 11:20; 1 Sam. 11:20 1萨姆。 12:22; 2 Chr. 12:22 2人权中心。 6:6; Ps. 6时06分;聚苯乙烯。 33:12; 65:4; 78: 68; 135:4; Isa. 33:12 ; 65:4 ; 78 ： 68 ; 135:4 ;伊萨。 41:1-10; Jer. 41:1-10 ;哲。 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13: 48; 17:26; Rom. 1:5 ;大关13:20 ;卢克22时22分;约翰6时37分; 15:16 ; 17时02分， 6日， 9日;行径2时28分; 3时18分; 4时28分， 13 ： 48 ， 17 ： 26条;光碟。 9:11, 18, 21; 11:5; Eph. 9时11分， 18日， 21日; 11时05分;厄。 3:11; 1 Thess. 3时11分，一帖。 1:4; 2 Thess. 1:4 ， 2帖。 2:13; 2 Tim. 2时13分， 2添。 1:9; Titus 1:2; 1 Pet. 1时09分;弟兄1:2一日宠物。 1:2. 1:2 。 (See Election.) Hodge has well remarked that, "rightly understood, this doctrine (1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope" (Outlines). （见选举） 。霍奇早已表示， "正确地理解，这种学说（ 1 ） exalts了国王陛下与绝对主权的上帝，而这显示出的财富，他的自由恩典和他只是不满与单仲偕（ 2 ） ，它执行后，我们的基本道理，救恩是完全的恩典。表示，没有人可以抱怨，如果获得通过，或者夸耀自己，如果救。 （ 3 ）它使问讯，以绝对的自我绝望和亲切拥抱的免费提供基督的复活。 （四）在案件的信徒，他们有证人本人，这种学说在一次加深了他的谦逊和提升他的信心，以充分保证的希望" （纲要） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Predestination (Latin prœ, destinare), taken in its widest meaning, is every Divine decree by which God, owing to His infallible prescience of the future, has appointed and ordained from eternity all events occurring in time, especially those which directly proceed from, or at least are influenced by, man's free will.宿命（拉丁语prœ ， destinare ） ，在其最广泛的含义，是每一个神圣的法令，其中神，由于他犯错之明的未来，已任命和祝圣，从永恒所有事件发生的时间，尤其是那些直接从，或者至少是受人的自由意志。 It includes all historical facts, as for instance the appearance of Napoleon or the foundation of the United States, and particularly the turning-points in the history of supernatural salvation, as the mission of Moses and the Prophets, or the election of Mary to the Divine Motherhood.它包括所有的历史事实，因为，例如外表拿破仑还是立党之本，美国，尤其是转折点，在历史上的超自然的救恩，因为特派团的摩西和先知，或选举佑向神圣的母亲。 Taken in this general sense, predestination clearly coincides with Divine Providence and with the government of the world, which do not fall within the scope of this article (see DIVINE PROVIDENCE).在这方面采取的一般意义上说，宿命清楚，刚好与神的意志和与政府合作的世界中，不属于该范围的这篇文章（见神的眷顾） 。
I. NOTION OF PREDESTINATION一，概念的宿命
Theology restricts the term to those Divine decrees which have reference to the supernatural end of rational beings, especially of man.神学限制任期的那些神圣的法令，其中有参考超自然年底理性的人，尤其是男子。 Considering that not all men reach their supernatural end in heaven, but that many are eternally lost through their own fault, there must exist a twofold predestination: (a) one to heaven for all those who die in the state of grace; (b) one to the pains of hell for all those who depart in sin or under God's displeasure.考虑到不是所有的男人达到超自然年底在天堂，但许多是永远失去了通过自己的过失，有一定存在双重的宿命： （一）一至天堂对于所有那些死在国家的宽限期; （二）一至的痛苦地狱对于所有那些背离单或根据上帝的不悦之情。 However, according to present usages to which we shall adhere in the course of the article, it is better to call the latter decree the Divine "reprobation", so that the term predestination is reserved for the Divine decree of the happiness of the elect.不过，根据目前的惯例，这是我们将坚守在这个过程中的文章，最好是请后者法令神圣的" reprobation " ，所以，这个术语宿命，是预留给神圣的法令幸福的选举。
A 1
The notion of predestination comprises two essential elements: God's infallible foreknowledge (prœscientia), and His immutable decree (decretum) of eternal happiness.概念的宿命包括两个基本要素：上帝不会犯错误foreknowledge （ prœscientia ） ，和他一成不变的政令（ decretum ）永恒的幸福。 The theologian who, following in the footsteps of the Pelagians, would limit the Divine activity to the eternal foreknowledge and exclude the Divine will, would at once fall into Deism, which asserts that God, having created all things, leaves man and the universe to their fate and refrains from all active interference.神学家的人，继在脚步声的pelagians ，会限制神的活动，以永恒foreknowledge和排除神意，将立刻陷入自然神论，它声称，上帝创造了一切事物，树叶，人与宇宙他们的命运不再由一切积极干预。 Though the purely natural gifts of God, as descent from pious parents, good education, and the providential guidance of man's external career, may also be called effects of predestination, still, strictly speaking, the term implies only those blessings which lie in the supernatural sphere, as sanctifying grace, all actual graces, and among them in particular those which carry with them final perseverance and a happy death.虽然纯粹自然的馈赠神的存在，因为出身，从虔诚的家长，优秀教育工作者，以及天赐指导，以人的外在职业生涯中，也可能被所谓的影响宿命，不过，严格来说，这个词意味着只有那些祝福，而在于对超自然领域中，作为sanctifying恩典，所有实际的青睐，其中特别是那些带有他们最后毅力和快乐的死因。 Since in reality only those reach heaven who die in the state of justification or sanctifying grace, all these and only these are numbered among the predestined, strictly so called.因为在现实中只有那些达到升天的人死于该国的正当理由或sanctifying恩典，所有这些，只有这些都是编号之间命中注定，严格所谓。 From this it follows that we must reckon among them also all children who die in baptismal grace, as well as those adults who, after a life stained with sin, are converted on their death-beds.从这个因此，我们一定要算当中，也都死亡儿童中洗礼的恩典，以及那些成人后，生活沾满了罪恶，被转换对他们的死床。 The same is true of the numerous predestined who, though outside the pale of the true Church of Christ, yet depart from this life in the state of grace as catechumens, Protestants in good faith, schismatics, Jews, Mahommedans, and pagans.同样如此众多的命中注定的人，虽然外面苍白的真正基督的教会，但偏离这项生活中的状态，宽限期为慕道者，新教徒诚意， schismatics ，犹太人， mahommedans ，和异教徒。 Those fortunate Catholics who at the close of a long life are still clothed in their baptismal innocence, or who after many relapses into mortal sin persevere till the end, are not indeed predestined more firmly, but are more signally favoured than the last-named categories of persons.这些幸运的天主教徒，他们在结束一个长寿命仍在温饱，在自己的领洗清白人，或经过多次复发成致命的罪过坚持到底，是不是确实命中注定更加坚定，但更signally最惠国比去年命名分类的人的问题。
But even when man's supernatural end alone is taken into consideration, the term predestination is not always used by theologians in an unequivocal sense.但即使是当人类的超自然年底，仅是考虑到，宿命一词并不总是使用由神学家，在一个明确的意识。 This need not astonish us, seeing that predestination may comprise wholly diverse things.这无须震惊，我们看到宿命可能全部由多样的东西。 If taken in its adequate meaning (prœdestinatio adœquata or completa), then predestination refers to both grace and glory as a whole, including not only the election to glory as the end, but also the election to grace as the means, the vocation to the faith, justification, and final perseverance, with which a happy death is inseparably connected.如果采取适当的，其含义（ prœdestinatio adœquata或完整） ，然后宿命既指恩典和荣耀，作为一个整体，不仅包括各项选举，以作为光荣结束，而且还当选为宽限期作为手段，也是天职，以信仰，理由，并最终毅力，其中有一个愉快的死亡是密不可分的关连。 This is the meaning of St. Augustine's words (De dono persever., xxxv): "Prædestinatio nihil est aliud quam præscientia et præparatio beneficiorum, quibus certissime liberantur [ie salvantur], quicunque liberantur" (Predestination is nothing else than the foreknowledge and foreordaining of those gracious gifts which make certain the salvation of all who are saved).这是意义的圣奥古斯丁的话（德供体persever ，三十五）说： " prædestinatio nihil预测aliud怎么præscientia等præparatio beneficiorum ， quibus certissime liberantur [即salvantur ] ， quicunque liberantur " （宿命是什么都没有了，比foreknowledge和foreordaining那些殷勤礼物，使某些拯救所有的人都救） 。 But the two concepts of grace and glory may be separated and each of them be made the object of a special predestination.但是这两个概念的恩典和荣耀，可被分割出去，他们每个人被列作对象的一个特殊宿命。 The result is the so-called inadequate predestination (prœdestinatio inadœquata or incompleta), either to grace alone or to glory alone.结果就是所谓的宿命不足（ prœdestinatio inadœquata或incompleta ） ，要么给宏单独或走向辉煌。 Like St. Paul, Augustine, too, speaks of an election to grace apart from the celestial glory (loc. cit., xix): "Prædestinatio est gratiæ præparatio, gratia vero jam ipsa donatio."像圣保罗，奥古斯丁，也谈到选举，以恩典除了由天体的荣耀（ loc.引文中，十九）说： " prædestinatio预测gratiæ præparatio ，特惠的Vero果酱ipsa donatio " 。 It is evident, however, that this (inadequate) predestination does not exclude the possibility that one chosen to grace, faith, and justification goes nevertheless to hell.这是显而易见的，然而，这（不足）宿命并不排除可能有一个选择的恩典，信仰和理由去不过地狱之路。 Hence we may disregard it, since it is at bottom simply another term for the universality of God's salvific will and of the distribution of grace among all men (see GRACE).因此，我们可以不理它，因为它是自下而上的只是另一种的任期为普遍性的上帝的salvific意志和分配宽限期间所有男子（见宽限期） 。 Similarly eternal election to glory alone, that is, without regard to the preceding merits through grace, must be designated as (inadequate) predestination.同样永恒的选举走向辉煌的单，也就是没有考虑到前面的优点，透过恩典，必须指定为（不足）的宿命。 Though the possibility of the latter is at once clear to the reflecting mind, yet its actuality is strongly contested by the majority of theologians, as we shall see further on (under sect. III).虽然可能性，后者是在一旦明确向反映介意，但其现状的强烈争议，大多数神学家，我们将看到关于进一步（下节三） 。 From these explanations it is plain that the real dogma of eternal election is exclusively concerned with adequate predestination, which embraces both grace and glory and the essence of which St. Thomas (I, Q. xxiii, a. 2) defines as: "Præparatio gratiæ in præsenti et gloriæ in futuro" (the foreordination of grace in the present and of glory in the future).从这些解释，它是平原都知道，真正的教条的永恒选举是专门涉及足够的宿命，其中包含了双方的恩典和荣耀和精神实质，其中圣托马斯（一，问：二十三， 2 ）定义为： " præparatio gratiæ在præsenti等gloriæ在futuro " （ foreordination的宽限期，在当前和辉煌，在未来的） 。
In order to emphasize how mysterious and unapproachable is Divine election, the Council of Trent calls predestination "hidden mystery".为了强调如何神秘，不可接近的，是神圣的选举中，安理会的遄达呼吁宿命"隐藏的奥秘" 。 That predestination is indeed a sublime mystery appears not only from the fact that the depths of the eternal counsel cannot be fathomed, it is even externally visible in the inequality of the Divine choice.这宿命的确是一个伟大的奥迹，似乎并非只从事实深处的永恒律师不能fathomed ，更是外在的有形，在不平等的神圣选择。 The unequal standard by which baptismal grace is distributed among infants and efficacious graces among adults is hidden from our view by an impenetrable veil.不平等的标准，其中洗礼的恩典，是将分布于婴幼儿和有效的青睐成年人隐患，从我们的观点坚不可摧的面纱。 Could we gain a glimpse at the reasons of this inequality, we should at once hold the key to the solution of the mystery itself.我们可以争取一个目睹这个原因，这种不平等，我们应立即将持有的关键，解决这个谜本身。 Why is it that this child is baptized, but not the child of the neighbour?为什么说这孩子受洗的，而不是孩子的邻居吗？ Why is it that Peter the Apostle rose again after his fall and persevered till his death, while Judas Iscariot, his fellow-Apostle, hanged himself and thus frustrated his salvation?为什么说彼得使徒再次上升后回落，仍百折不挠，直到他去世，而犹大iscariot ，他的老乡使徒上吊自杀，并因此感到气馁，他救赎？ Though correct, the answer that Judas went to perdition of his own free will, while Peter faithfully co-operated with the grace of conversion offered him, does not clear up the enigma.虽然正确的，答案犹大到灭亡他自己的自由意志，而彼得忠实合作经营与恩典的转化提供了他，并不清楚了谜。 For the question recurs: Why did not God give to Judas the same efficacious, infallibly successful grace of conversion as to St. Peter, whose blasphemous denial of the Lord was a sin no less grievous than that of the traitor Judas?对于屡次提及的问题：为什么没有上帝给犹大一样有效， infallibly成功的恩典转换，以圣彼得大教堂，其亵渎否认上帝是一种罪过不低于他人比的汉奸犹大？ To all these and similar questions the only reasonable reply is the word of St. Augustine (loc. cit., 21): "Inscrutabilia sunt judicia Dei" (the judgments of God are inscrutable).所有这些以及类似的问题，唯一合理的答复是，这个词的圣奥古斯丁（ loc.引文中， 21日）说： " inscrutabilia必须遵守judicia dei " （该判决是上帝的高深莫测） 。
B b
The counterpart of the predestination of the good is the reprobation of the wicked, or the eternal decree of God to cast all men into hell of whom He foresaw that they would die in the state of sin as his enemies.对口的宿命的好，是reprobation的恶人，还是永恒的法令上帝投下所有男人变成地狱的人，他预见到，他们会死在国家的罪过，因为他的敌人。 This plan of Divine reprobation may be conceived either as absolute and unconditional or as hypothetical and conditional, according as we consider it as dependent on, or independent of, the infallible foreknowledge of sin, the real reason of reprobation.这一计划的神圣reprobation可能被设想作为绝对和无条件地或作为假设的和有条件的，按照我们考虑它作为依赖，或独立的，不会犯错误的foreknowledge罪恶的，真正的原因reprobation 。 If we understand eternal condemnation to be an absolute unconditional decree of God, its theological possibility is affirmed or denied according as the question whether it involves a positive, or only a negative, reprobation is answered in the affirmative or in the negative.如果我们了解永恒的谴责，是一个绝对无条件法令上帝的，其神学的可能性是肯定或否认，因为根据该问题是否涉及一个正面的，或仅是一个负面的， reprobation是肯定的答复还是否定的。 The conceptual difference between the two kinds of reprobation lies in this, that negative reprobation merely implies the absolute will not to grant the bliss of heaven while positive reprobation means the absolute will to condemn to hell.概念性区别2种reprobation在于在这方面，即负reprobation仅仅意味着绝对不会给予极乐的天堂，同时积极reprobation意味着绝对会谴责地狱之路。 In other words, those who are reprobated merely negatively are numbered among the non-predestined from all eternity; those who are reprobated positively are directly predestined to hell from all eternity and have been created for this very purpose.或者换句话说，那些reprobated只是消极的编号其中非命中注定，从所有永恒;那些reprobated积极的，直接注定了地狱，从所有永恒的，并已创造了这个目的。 It was Calvin who elaborated the repulsive doctrine that an absolute Divine decree from all eternity positively predestined part of mankind to hell and, in order to obtain this end effectually, also to sin.这是卡尔文人阐述了令人厌恶的学说认为，一个绝对神圣的法令，从所有永恒积极命中注定的一部分，是全人类的地狱中，为了获得这个目的，有效，也为了罪过。 The Catholic advocates of an unconditional reprobation evade the charge of heresy only by imposing a twofold restriction on their hypothesis: (a) that the punishment of hell can, in time, be inflicted only on account of sin, and from all eternity can be decreed only on account of foreseen malice, while sin itself is not to be regarded as the sheer effect of the absolute Divine will, but only as the result of God's permission; (b) that the eternal plan of God can never intend a positive reprobation to hell, but only a negative reprobation, that is to say, an exclusion from heaven.天主教主张的无条件reprobation逃避收费的异端只有实行双重限制，对他们的假说： （一）说，该处罚的地狱，可以在时间，会造成只考虑到单，并从所有永恒的，可以发布命令只有对帐户的预见，恶有恶报，而单本身是不被视为纯粹的效果绝对神意，但只作为的结果，上帝的许可; （二）永恒计划的神只要一想就能永远不会打算积极向reprobation地狱，但只有一负reprobation ，也就是说，排除来自天堂。 These restrictions are evidently demanded by the formulation of the concept itself, since the attributes of Divine sanctity and justice must be kept inviolate (see GOD).这些限制是很明显的要求制定这一概念本身，因为属性是神圣的神圣性和正义必须保持不可侵犯（见上帝） 。 Consequently, if we consider that God's sanctity will never allow Him to will sin positively even though He foresees it in His permissive decree with infallible certainty, and that His justice can foreordain, and in time actually inflict, hell as a punishment only by reason of the sin foreseen, we understand the definition of eternal reprobation given by Peter Lombard (I. Sent., dist. 40): "Est præscientia iniquitatis quorundam et præparatio damnationis eorundem" (it is the foreknowledge of the wickedness of some men and the foreordaining of their damnation).因此，如果我们认为上帝的神圣性，绝不会允许他将单积极，即使他预期在他的宽容法令与犯错的肯定，并认为他可以司法foreordain ，并在当时所造成的，其实，地狱作为一种惩罚手段，只有原因罪恶预见，我们理解的定义，永恒reprobation给予彼得伦巴第（一发出，区40个）说： "我的præscientia iniquitatis quorundam等præparatio damnationis eorundem " （它是foreknowledge的邪恶有的男人和foreordaining他们damnation ） 。 Cf.比照。 Scheeben, "Mysterien des Christentums" (2nd ed., Freiburg, 1898), 98-103. scheeben ， " mysterien万christentums " （第二版，弗赖堡， 1898 ） ， 98-103 。
II.二。 THE CATHOLIC DOGMA天主教教条
Reserving the theological controversies for the next section, we deal here only with those articles of faith relating to predestination and reprobation, the denial of which would involve heresy.保留神学争论，为下一段，我们在处理这里只有上述各条规定的信仰与宿命和reprobation ，拒绝将涉及异端。
A. The Predestination of the Elect答：宿命的选举
He who would place the reason of predestination either in man alone or in God alone would inevitably be led into heretical conclusions about eternal election.他的人会发生原因的宿命无论是在男子单用或只有上帝将不可避免地被牵去邪结论永恒的选举。 In the one case the error concerns the last end, in the other the means to that end.在一个案件中的错误涉及到去年年底，在其他手段来实现这一目标。 Let it be noted that we do not speak of the "cause" of predestination, which would be either the efficient cause (God), or the instrumental cause (grace), or the final cause (God's honour), or the primary meritorious cause, but of the reason or motive which induced God from all eternity to elect certain definite individuals to grace and glory.我们必须注意，我们不说"事业"的宿命，而会被有效率的原因（神） ，或器乐事业（宽限期） ，即最终原因（上帝的荣誉） ，或首要功臣事业的，但原因或动机，从而诱导上帝从所有永恒选出某些明确个人的恩典和荣耀。 The principal question then is: Does the natural merit of man exert perhaps some influence on the Divine election to grace and glory?主要问题是：是否有天然的优点男子施加或许有些影响，对神选的恩典和荣耀？ If we recall the dogma of the absolute gratuity of Christian grace, our answer must be outright negative (see GRACE).如果我们回顾教条的绝对酬金基督教恩典，我们的答案必须买断负（见宽限期） 。 To the further question whether Divine predestination does not at least take into account the supernatural good works, the Church answers with the doctrine that heaven is not given to the elect by a purely arbitrary act of God's will, but that it is also the reward of the personal merits of the justified (see MERIT).为了进一步的问题是，是否神圣宿命并不至少顾及超自然的优秀作品，教会答案与学说认为，天上是不会考虑到选举由一个纯粹任意上帝的旨意的意志为转移，但它也是悬赏个人优点的理由（见好处） 。 Those who, like the Pelagians, seek the reason for predestination only in man's naturally good works, evidently misjudge the nature of the Christian heaven which is an absolutely supernatural destiny.那些像pelagians ，寻求原因宿命，只有在人的自然是好的作品，显然是错判的性质，基督教的天堂，这绝对是一种超自然的命运。 As Pelagianism puts the whole economy of salvation on a purely natural basis, so it regards predestination in particular not as a special grace, much less as the supreme grace, but only as a reward for natural merit.作为佩拉纠学派，使整个经济体系的救赎一个纯粹自然的基础上，所以这方面宿命尤其不能作为一个特殊的恩典，更遑论作为最高的宽限期，但只作为回报自然是有道理的。
The Semipelagians, too, depreciated the gratuity and the strictly supernatural character of eternal happiness by ascribing at least the beginning of faith (initium fidei) and final perseverance (donum perseverantiœ) to the exertion of man's natural powers, and not to the initiative of preventing grace.该semipelagians也贬值约满酬金和严格超自然的性质永恒的幸福所指称，至少在一开始的信仰（ initium信） ，并最终毅力（德与恩宠perseverantiœ ） ，以发挥人的自然权力，而不是主动的预防恩典。 This is one class of heresies which, slighting God and His grace, makes all salvation depend on man alone.这是一类的歪理邪说，其中，轻视上帝和他的恩典，使得所有的救赎，靠的就是人。 But no less grave are the errors into which a second group falls by making God alone responsible for everything, and abolishing the free co-operation of the will in obtaining eternal happiness.但同样是严重的错误，把其中第二组有瀑布，使神单独负责一切，并取消自由者的合作意愿，在获得永恒的幸福。 This is done by the advocates of heretical Predestinarianism, embodied in its purest form in Calvinism and Jansenism.这样做所提倡异端predestinarianism ，体现在它精纯的形式在加尔文和jansenism 。 Those who seek the reason of predestination solely in the absolute Will of God are logically forced to admit an irresistibly efficacious grace (gratia irresistibilis), to deny the freedom of the will when influenced by grace and wholly to reject supernatural merits (as a secondary reason for eternal happiness).那些寻求理由的宿命，纯粹的绝对上帝的意志是逻辑上也不得不承认，一个势不可挡有效的恩典（特惠irresistibilis ） ，否定了自由意志的时候，受到的恩典和完全拒绝超自然的优点（作为一个次要原因永恒的幸福） 。 And since in this system eternal damnation, too, finds its only explanation in the Divine will, it further follows that concupiscence acts on the sinful will with an irresistible force, that there the will is not really free to sin, and that demerits cannot be the cause of eternal damnation.而且由于在这个系统中的永恒damnation ，也认定，其唯一的解释，在神圣的，它进一步跟随concupiscence行为对罪孽深重的意志与不可抗拒的力量，有意志，是不是真的免费，以单，并记过不能事业的永恒damnation 。
Between these two extremes the Catholic dogma of predestination keeps the golden mean, because it regards eternal happiness primarily as the work of God and His grace, but secondarily as the fruit and reward of the meritorious actions of the predestined.这两种极端之间天主教教条的宿命保持中庸，因为它对于永恒的幸福，主要是因为工作的上帝和他的恩典，但是，其次为水果和奖励的有功行动的命中注定。 The process of predestination consists of the following five steps: (a) the first grace of vocation, especially faith as the beginning, foundation, and root of justification; (b) a number of additional, actual graces for the successful accomplishment of justification; (c) justification itself as the beginning of the state of grace and love; (d) final perseverance or at least the grace of a happy death; (e) lastly, the admission to eternal bliss.过程中的宿命包括以下五个步骤： （一）第一恩典的天职，特别是信仰作为开端，地基和根系的理由; （二）增加多项，实际青睐，为成功地完成理由; （三）有自己的理由，因为一开始的，国家的恩典和爱; （四）最后的毅力，或者至少恩典有一个愉快的死亡; （五）最后，入学永恒的极乐世界。 If it is a truth of Revelation that there are many who, following this path, seek and find their eternal salvation with infallible certainty, then the existence of Divine predestination is proved (cf. Matthew 25:34; Revelation 20:15).如果这是一个真理的启示，有很多人，走这条道路，寻求并找到自己的永恒的救赎与犯错确定性，那是存在的神的宿命是证明（参见马太25:34 ;启示20:15 ） 。 St. Paul says quite explicitly (Romans 8:28 sq.): "we know that to them that love God, all things work together unto good, to such as, according to his purpose, are called to be saints. For whom he foreknew, he also predestinated to be made conformable to the image of his Son; that he might be the first born amongst many brethren. And whom he predestinated, them he also called. And whom he called, them he also justified. And whom he justified, them he also glorified."圣保禄说相当明确地（罗马书8时28平方）说： "我们知道，让他们知道爱上帝，一切事物共同努力所不欲好，例如，根据他的目的，都被圣人的人，他foreknew ，他还predestinated须符合的形象，他的儿子，他有可能成为第一位出生的，其中有很多的谣言。为谁他predestinated ，他自己也称，而且他所谓的，他自己也有道理，而且他的人合理的，他自己也歌颂" 。 (Cf. Ephesians 1:4-11) Besides the eternal "foreknowledge" and foreordaining, the Apostle here mentions the various steps of predestination: "vocation", "justification", and "glorification". （见以弗所书1:4-11 ）除了永恒的" foreknowledge " foreordaining ，使徒保罗在这里提到的各种步骤的宿命： "天职" ， "理由" ， "美化" 。 This belief has been faithfully preserved by Tradition through all the centuries, especially since the time of Augustine.这个信念一直忠实地保存了传统的通过所有几个世纪以来，特别是时间的奥古斯丁。
There are three other qualities of predestination which must be noticed, because they are important and interesting from the theological standpoint: its immutability, the definiteness of the number of the predestined, and its subjective uncertainty.有三个其他素质的宿命必须予以注意的，因为它们都是非常重要和有趣的，从神学的立场：它的变通，更为确切的数量的命中注定，其主观不确定性。
(1) The first quality, the immutability of the Divine decree, is based both on the infallible foreknowledge of God that certain, quite determined individuals will leave this life in the state of grace, and on the immutable will of God to give precisely to these men and to no others eternal happiness as a reward for their supernatural merits. （ 1 ）第一素质，而不可改变的神圣法令，是基于双方对犯错foreknowledge上帝说，可以肯定，相当确定个人将离开这个生活在该国的风度，以及对一成不变的意志，上帝给恰恰这些男子，并没有其他人的永恒幸福，为表扬他们超自然的可取之处。 Consequently, the whole future membership of heaven, down to its minutest details, with all the different measures of grace and the various degrees of happiness, has been irrevocably fixed from all eternity.因此，整个未来成员的天堂，下降至minutest细节，但是所有不同措施的恩典和不同程度的幸福，已经不可逆转地固定，从所有永恒。 Nor could it be otherwise.也不可能是相反。 For if it were possible that a predestined individual should after all be cast into hell or that one not predestined should in the end reach heaven, then God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient.因为如果它被另一个可能性是命中注定个人应毕竟被投入地狱，或一个不命中注定要在年底前达成的天堂，然后上帝一直误以为他在foreknowledge的未来事件，他将不再无所不知。 Hence the Good Shepherd says of his sheep (John 10:28): "And I give them life everlasting; and they shalt not perish forever, and no man shall pluck them out of my hand."因此，好牧人说，他的羊（约翰福音10:28 ）说： "我给他们的生命永恒;它们不可永远消亡，并没有任何人不得采摘出来的我的手" 。 But we must beware of conceiving the immutability of predestination either as fatalistic in the sense of the Mahommedan kismet or as a convenient pretext for idle resignation to inexorable fate.但是，我们必须提防的构想不可改变的宿命无论是听天由命，在意义上的mahommedan先秦"天命或作为一个方便的借口，闲置辞职的必然命运。 God's infallible foreknowledge cannot force upon man unavoidable coercion, for the simple reason that it is at bottom nothing else than the eternal vision of the future historical actuality.上帝不会犯错误foreknowledge不能强迫男子胁迫不可避免的，原因很简单，它是在底部就什么都没有比永恒展望未来的历史现状。 God foresees the free activity of a man precisely as that individual is willing to shape it.上帝预见到自由活动的一名男子，正是因为这是个人愿意形状。 Whatever may promote the work of our salvation, whether our own prayers and good works, or the prayers of others in our behalf, is eo ipso included in the infallible foreknowledge of God and consequently in the scope of predestination (cf. St. Thomas, I, Q. xxiii, a. 8).不管有可能促进挽救我们的工作，无论是我们自己的祈祷和好的作品，或者祈祷别人为我们仗义执言，是雇佣条例当然包括在犯错foreknowledge上帝的，因此在适用范围上的宿命（参见圣托马斯，一，问：二十三，甲8 ） 。 It is in such practical considerations that the ascetical maxim (falsely ascribed to St. Augustine) originated: "Si non es prædestinatus, fac ut prædestineris" (if you are not predestined, so act that you may be predestined).正是在这样的实际考虑，认为ascetical格言（虚假归因于圣奥古斯丁）源自： " Si无中文prædestinatus ，外事当prædestineris " （如果你不是命中注定，所以行为，你可能命中注定） 。 Strict theology, it is true, cannot approve this bold saying, except in so far as the original decree of predestination is conceived as at first a hypothetical decree, which is afterwards changed to an absolute and irrevocable decree by the prayers, good works, and perseverance of him who is predestined, according to the words of the Apostle (2 Peter 1:10): "Wherefore, brethren, labour the more, that by good works you may make sure your calling and election."严格神学的，这是事实，不能批准这一大胆的说，除了至于所谓的原旨的宿命是设想在第一个假设性的法令，这是后来改为一个绝对的和不可改变的法令，由祈祷，好的作品，以及毅力，对他的人是命中注定，根据使徒的言语（ 2彼得1:10 ）说： "人哪，弟兄们，劳工，更透过好的作品，你可以确保你的通话和选举" 。
God's unerring foreknowledge and foreordaining is designated in the Bible by the beautiful figure of the "Book of Life" (liber vitœ, to biblion tes zoes).上帝的，无误foreknowledge和foreordaining是指定在圣经中所漂亮的数字"生命之书" （ liber vitœ ， biblion附加费zoes ） 。 This book of life is a list which contains the names of all the elect and admits neither additions nor erasures.这本书的生活是一个名单，其中载有姓名的全部选出，并坦承既不增补，也没有删除。 From the Old Testament (cf. Exodus 32:32; Psalm 68:29) this symbol was taken over into the New by Christ and His Apostle Paul (cf. Luke 10:20; Hebrews 12:23), and enlarged upon by the Evangelist John in his Apocalypse [cf.从旧约（参见出埃及记32:32 ;诗篇68:29 ） ，这个符号被接管，纳入新的基督和他的使徒保罗（参见路加福音10:20 ;希伯来书12:23 ） ，并扩展后，由传道者约翰在他的启示[比照。 Apoc., xxi, 27: "There shall not enter into it anything defiled ... but they that are written in the book of life of the Lamb" (cf. Revelation 13:8; 20:15)].载脂蛋白C ， 21 ， 27条： "不得进入它什么玷污… …但他们都写在生命之书的羔羊" （参见启示13时08分; 20:15 ） ] 。 The correct explanation of this symbolic book is given by St. Augustine (De civ. Dei, XX, xiii): "Præscientia Dei quæ non potest falli, liber vitæ est" (the foreknowledge of God, which cannot err, is the book of life).正确解释这一具有象征意义的是，本书所给予的圣奥古斯丁（德civ 。 dei ， XX条，第十三）说： " præscientia dei quæ非potest falli ， liber vitæ预测" （ foreknowledge上帝的，这是不能出错，是本书的生活） 。 However, as intimated by the Bible, there exists a second, more voluminous book, in which are entered not only the names of the elect, but also the names of all the faithful on earth.不过，由于恐吓，由圣经，也存在着一个第二，更汗牛充栋的书籍，其中有进入不仅是名称的选定，而且名字都忠实于地球。 Such a metaphorical book is supposed wherever the possibility is hinted at that a name, though entered, might again be stricken out [cf.这样一个隐喻书是哪里，可能是暗示说，一个名字，虽然进入了，可能再次受灾出[比照。 Apoc., iii, 5: "and I will not blot out his name out of the book of life" (cf. Exodus 32:33)].载脂蛋白C ，三，五说： "我不会印迹出他的名字出书的生活" （见出埃及记32:33 ） ] 。 The name will be mercilessly cancelled when a Christian sinks into infidelity or godlessness and dies in his sin.该名称后，将毫不留情地取消了，当一个基督教汇到不忠或godlessness和模具在他的罪孽。 Finally there is a third class of books, wherein the wicked deeds and the crimes of individual sinners are written, and by which the reprobate will be judged on the last day to be cast into hell (cf. Revelation 20:12): "and the books were opened; ... and the dead were judged by those things which were written in the books according to their works".最后还有第三类书籍，那是恶人的事迹和刑事罪行的个人罪人撰写，并在其中reprobate将判断在最后一天到投入地狱（参见启示20时12分）说： "和书籍开… …以及死者判断这些东西是写在书本根据自己的作品" 。 It was this grand symbolism of Divine omniscience and justice that inspired the soul-stirring verse of the Dies irœ according to which we shall all be judged out of a book: "Liber scriptus proferetur: in quo totum continetur".这是这个盛大的象征，神无所不知和正义，鼓舞了惊心动魄的韵文的模具irœ根据，我们将所有的判断出了一本书： " liber scriptus proferetur ：现状totum continetur " 。 Regarding the book of life, cf.关于生命之书，参 St. Thomas, I, Q. xxiv, a.圣托马斯，我，问：二十四，答 1-3, and Heinrich-Gutberlet, "Dogmat. Theologie", VIII (Mainz, 1897), section 453. 1-3 ，并海因里希- gutberlet ， " dogmat 。 theologie " ，第八章（美因茨， 1897年） ，第453名。
(2) The second quality of predestination, the definiteness of the number of the elect, follows naturally from the first. （ 2 ）第二届优质的宿命，确切的数目选，并依自然，从第一。 For if the eternal counsel of God regarding the predestined is unchangeable, then the number of the predestined must likewise be unchangeable and definite, subject neither to additions nor to cancellations.如果永恒律师上帝就注定了是不可改变的，那么多的命中注定必须同样不可改变的，明确的，是不受增订条文，也不是取消。 Anything indefinite in the number would eo ipso imply a lack of certitude in God's knowledge and would destroy His omniscience.什么无限期人数将雇佣条例本身意味着缺乏certitude在上帝的知识，并会摧毁他的无所不知。 Furthermore, the very nature of omniscience demands that not only the abstract number of the elect, but also the individuals with their names and their entire career on earth, should be present before the Divine mind from all eternity.此外，在本质上的无所不知的要求，这不仅是抽象的数目选，而且个人与他们的名字和他们的整个职业生涯在地球上，应出席才神圣的心态，从所有永恒。 Naturally, human curiosity is eager for definite information about the absolute as well as the relative number of the elect.当然，人类的好奇心，渴望明确的信息，绝对以及为相对数的选举。 How high should the absolute number be estimated?多高应绝对数量估计？ But it would be idle and useless to undertake calculations and to guess at so and so many millions or billions of predestined.但就这样闲置无用进行计算，并猜测，所以这么多的数百万或数十亿命中注定。 St. Thomas (I, Q. xxiii, a. 7) mentions the opinion of some theologians that as many men will be saved as there are fallen angels, while others held that the number of predestined will equal the number of the faithful angels.圣托马斯（一，问：二十三，甲七）提意见的某些神学家表示，由于不少男性将被保存为有堕落的天使，而另一种意见则认为人数命中注定将同等数量的忠实天使。
Lastly, there were optimists who, combining these two opinions into a third, made the total of men saved equal to the unnumbered myriads of berated spirits.最后，有比较乐观的人，结合以上两点意见，为第三个，使总数的男人救等同于未编号涌现们饱满的精神状态。 But even granted that the principle of our calculation is correct, no mathematician would be able to figure out the absolute number on a basis so vague, since the number of angels and demons is an unknown quantity to us.但即使是理所当然的原则，我们的计算是正确的，没有数学家将能够计算出绝对数字与上一个含糊的，因为有多少天使和魔鬼，是一个未知的数量给我们。 Hence, "the best answer", rightly remarks St. Thomas, "is to say: God alone knows the number of his elect".因此，所谓"最佳答案" ，正确的言论，圣托马斯" ，是说：只有上帝知道他的一些选举" 。 By relative number is meant the numerical relation between the predestined and the reprobate.由相对数是指数值之间的关系注定和reprobate 。 Will the majority of the human race be saved or will they be damned?将大部分的人类保存或将他们该死？ Will one-half be damned the other half saved?将其中一半被该死，另一半得救？ In this question the opinion of the rigorists is opposed to the milder view of the optimists.在这个问题上的意见的rigorists是反对以较温和的看法乐观。 Pointing to several texts of the Bible (Matthew 7:14; 22:14) and to sayings of great spiritual doctors, the rigorists defend as probable the thesis that not only most Christians but also most Catholics are doomed to eternal damnation.指着几本圣经（马太7时14分; 22时14分） ，并在熟语的伟大精神医生， rigorists捍卫作为可能的论点，即不仅大多数的基督徒，但也可能是最天主教徒，是注定要永恒damnation 。 Almost repulsive in its tone is Massillon's sermon on the small number of the elect.几乎令人厌恶的，在其基调是马西永的说教，对少数选。 Yet even St. Thomas (loc. cit., a. 7) asserted: "Pauciores sunt qui salvantur" (only the smaller number of men are saved).然而，即使是圣托马斯（ loc.引文中，甲七）断言： " pauciores必须遵守qui salvantur " （只较小的男性人数是节省） 。 And a few years ago, when the Jesuit P. Castelein ("Le rigorisme, le nombre des élus et la doctrine du salut", 2nd ed., Brussels, 1899) impugned this theory with weighty arguments, he was sharply opposed by the Redemptorist P. Godts ("De paucitate salvandorum quid docuerunt sancti", 3rd ed., Brussels, 1899).并于数年前，当耶稣页castelein （ "乐rigorisme ，乐名称万élus等香格里拉学说拯救" ，第二版，布鲁塞尔， 1899 ）受质疑这个理论与份量的论点，他尖锐地反对由redemptorist体育godts （ "时点paucitate salvandorum块docuerunt sancti " ，第3版，布鲁塞尔， 1899年） 。 That the number of the elect cannot be so very small is evident from the Apocalypse (vii, 9).这数目的选举不能这么少是显而易见的，从启示录（七，九） 。 When one hears the rigorists, one is tempted to repeat Dieringer's bitter remark: "Can it be that the Church actually exists in order to people hell?"当一个人听到rigorists ，一个是引诱重复dieringer的惨痛备注： "可不可以这样说，教会的实际存在，以人的地狱" ？ The truth is that neither the one nor the other can be proved from Scripture or Tradition (cf. Heinrich-Gutberlet, "Dogmat. Theologie", Mainz, 1897, VIII, 363 sq.).事实的真相是，既不是一个，也没有其他能够证明从经文或传统（参见海因里希- gutberlet ， " dogmat 。 theologie " ，美因茨， 1897年，八， 363平方米） 。 But supplementing these two sources by arguments drawn from reason we may safely defend as probable the opinion that the majority of Christians, especially of Catholics, will be saved.但补充这两种来源的论据，得出原因，我们可以在安全保卫，因为有可能认为，多数基督教徒，特别是天主教徒，将被保存。 If we add to this relative number the overwhelming majority of non-Christians (Jews, Mahommedans, heathens), then Gener ("Theol. dogmat. scholast.", Rome, 1767, II, 242 sq.) is probably right when he assumes the salvation of half of the human race, lest "it should be said to the shame and offence of the Divine majesty and clemency that the [future] Kingdom of Satan is larger than the Kingdom of Christ" (cf. W. Schneider, "Das andere Leben", 9th ed., Paderborn, 1908, 476 sq.).如果我们加入这个相对数压倒多数的非基督徒（犹太人， mahommedans ， heathens ） ，然后生成（ " theol 。 dogmat 。 scholast " ，罗马， 1767 ，第二，有242平方米） ，可能是正确的，当他出任救世一半的人的种族，生怕" ，它应该说是耻辱和罪行的神圣陛下和宽大说， [未来]英国撒旦大于英国的基督" （参见小施耐德， "之andere ，生活" ，第九版，帕德博恩， 1908年， 476平方米） 。
(3) The third quality of predestination, its subjective uncertainty, is intimately connected with its objective immutability. （ 3 ）第三届优质的宿命，其主观不确定性，是密切联系在一起的，与它的目标不可改变。 We know not whether we are reckoned among the predestined or not.我们不知道我们是否忽视其中命中注定与否。 All we can say is: God alone knows it.我们所能说的是：只有上帝知道。 When the Reformers, confounding predestination with the absolute certainty of salvation, demanded of the Christian an unshaken faith in his own predestination if be wished to be saved, the Council of Trent opposed to this presumptuous belief the canon (Sess. VI, can. xv): "S. qd, hominem renatum et justificatum teneri ex fide ad credendum, se certo esse in numero prædestinatorum, anathema sit" (if any one shall say that the regenerated and justified man is bound as a matter of faith to believe that he is surely of the number of the predestined, let him be anathema).当改革者，令人迷惑的宿命与绝对肯定的救恩，要求对基督教矢志不渝的信念在他自己的宿命，如果凭主观愿望才能得救，安理会的遄达反对这种冒昧的信仰佳能（ sess.六，可以第十五）说： "美国每日1次， hominem renatum等justificatum teneri当然正当专案credendum ，硒certo本质中的数字prædestinatorum ，诅咒静坐" （如有人不得说，再生及合理的人，必然是众所周知的事真诚地相信他是的，一定数目的命中注定，让他被诅咒） 。