Salvation (from the Latin salus, "health," "safety," "well being") is a religious concept that refers either to the process through which a person is brought from a condition of distress to a condition of ultimate well being or to the state of ultimate well being that is the result of that process.救赎（来自拉丁语salus ， "健康" ， "安全" ， "幸福" ）是一个宗教概念，是指无论对通过这一过程的人所带来的是从一个条件困扰的一个条件的终极福祉，或国家的终极福祉，这是导致这一进程的情况。 The meaning of the concept varies according to the different ways religious traditions understand the human plight and the ultimate state of human well being.这个概念的含义并根据不同方法不同宗教传统的理解人类的困境和极限状态的人类福祉。 Ideas of salvation may or may not be linked to the figure of a savior or redeemer or correlated with a concept of God.思想的救赎可能会或不会被连接到数字的救世主或救世主或相关概念的上帝。
In Christianity, salvation is variously conceived. 在基督教里，救恩是各种设想。 One prominent conception emphasizes justification - the process through which the individual, alienated from God by sin, is reconciled to God and reckoned just or righteous through faith in Christ. Other religions present other views. 一个突出的概念，强调的理由-通过这一过程，个人的疏离上帝的罪恶，是调和神，并推测公正或正义通过信仰基督，其他宗教的，目前其他看法。 In certain forms of Hinduism and Buddhism, for example, salvation is understood as liberation from the inevitable pain of existence in time by means of religious disciplines that ultimately achieve a state of being that is not determined by time bound perceptions and forms of thought.在某些形式的印度教和佛教，举例来说，救恩是理解为解放，从必然疼痛的存在，在时间的手段，宗教学科，最终实现一国被认为是不取决于时间约束的观念和形式的思路。
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William S Babcock威廉s贝比考克
Bibliography
参考书目
K Klostermaier,
Liberation, Salvation, Self Realization: A Comparative Study of Hindu, Buddhist,
and Christian Ideas (1973); AW Pink, The Doctrine of Salvation (1975); CR Smith,
The Bible Doctrine of Salvation: A Study of the Atonement (1969). k
klostermaier ，解放，救国的，自我实现：一个比较研究的印度教，佛教和基督教的思想（ 1973年） ;胡粉红色的，这个学说的救赎（ 1975年）
;铬史密斯，圣经教义的救赎：研究赎罪（ 1969年） 。
Salvation is perceived in a variety of ways by different Christians and even different Christian Churches.救恩是知觉，在多种方式，由不同的基督徒，甚至不同的基督教教堂。 The Salvation process is unique to each individual.拯救的过程中是独一无二的每一个人。 In some cases, it can be a slow, methodical procedure.在某些情况下，它可以是一个缓慢的，有条不紊的程序。 In others, an instantaneous flash of insight causes a miraculous transformation!在其他情况下，一个瞬间闪光的洞察力，造成了奇迹般的转变！ For most people, the Salvation process is somewhere between these extremes.对大多数人来说，救赎的过程，是介于这两种极端。
In all cases, the central human condition involved for Salvation is absolute total trust in God.在所有案件中，中央人力条件涉及救恩是绝对的总的信任上帝。
A very analytical
way of looking at it involves the following:一个很解析的方式看，它涉及以下内容：
(This presents a
generalized Protestant perspective. Catholics and Orthodox are taught rather
different views on Salvation.) （这是一个广义的角度新教徒，天主教徒和东正教徒讲授，而有不同的意见，救恩）
。
Conversion essentially initiates the process of Salvation, by representing a willingness to seriously consider the value of Christian Faith.转换本质上启动这一进程的救赎中，代表一个愿意认真考虑的价值，基督教信仰。
The Indwelling Holy Spirit is especially helpful here.该留置圣灵是特别有用。 ALL people are exposed to many sources who / which claim to present the Truth.所有的人有机会接触到许多消息来源/声称，目前的真相。 Discernment of what is True and what is not, is often quite difficult, as the sin-driven sources are often extremely believable in their lies and partial truths.鉴别什么是真，什么是没有，但往往是相当困难的，因为单驱动来源往往非常可信的，在他们的谎言和局部的真理。 A Christian or a Seeker often needs to rely on the Holy Spirit for guidance on discerning the value of unusual statements.一个基督教或导引往往需要依靠圣灵为指导雪亮的价值不寻常的声明。
Regeneration occurs when a person realizes that Faith in Jesus Christ is the correct and valuable Path.再生发生，当一个人认识到信仰耶稣基督是正确的和有价值的路径。
Justification occurs privately but is then publicly acknowledged in the Church in a Baptism ceremony.理由出现，但私下则公开承认，在教会中的洗礼仪式。 The Baptism is the Scriptural method for the Church to recognize that Justification has occurred.洗礼是圣经的方法教会承认的理由已经发生。
Adoption is essentially an "automatic" follow-up to Justification, where God applies the benefits of Redemption that came to exist in the Justification.通过本质上是一个"自动"的后续行动的理由，而上帝所适用的好处，即赎回来存在的理由。
Many Christian Churches consider only some of these 'stages' to be part of the Salvation process.许多基督教会只考虑一些这些'阶段' ，以参与组成救赎的过程。 Various Denominations describe their concept of Salvation in different ways.各种面额的描述他们的概念救赎方式不同。 In addition, the indwelling Holy Spirit understands what unique sequence and process is necessary for each individual, so sweeping generalities (like this description!) are often incorrect.此外，留置圣灵明白什么独特的顺序和进程是必要的，为每一个单独的，所以笼统泛泛（像这样描述！ ）往往不正确。 These matters make precise general discussion on the subject somewhat difficult.这些事项做出准确就该议题进行一般性讨论较为困难。
In addition, this listing is a specifically Protestant description.此外，此一上市，是一个专门新教描述。 Catholic and Orthodox desciptions have some differences, and generally discuss fewer "stages".天主教会与东正教desciptions有一些分歧，但与一般讨论较少的"阶段" 。 Also, where Protestant beliefs insist on Salvation being totally by the Grace of God, with no input by the person, Catholic beliefs include finding substantial value in the Good Works of the person.此外，那里的新教信仰，坚持救国完全由天主的恩典，没有任何投入的人，天主教信仰，包括寻找具有重大价值，在优秀作品的人。
(BELIEVE contains individual presentations on these different matters. See the very end of this page for links to them.) （相信载有个别发言，对这些不同的事情。看到非常年底这个网页，链接到它们） 。
The saving of man from the power and effects of sin.节水男子从权力和影响的罪过。
Soteria therefore gathered a rich connotation from LXX to carry into NT. soteria因此掌握了丰富的内涵，从lxx进行到新台币。 There, too, it means deliverance, preservation, from any danger (Acts 7:25; 27:31; Heb. 11:7).在那里，也就是救我们，保鲜，从任何危险（行为7时25分; 27:31 ;以弗所书11时07分） 。 The roots saos, sozo, however, add the notion of wholeness, soundness, health, giving "salvation" a medical connotation, salvation from affliction, disease, demon possession, death (Mark 5:34; James 5:15; etc.).根saos ， sozo ，但是，添加的概念完整，稳健，健康，使"救赎"医学内涵，救赎从痛苦，疾病，妖魔藏，死亡（马克5时34分;詹姆斯下午5时15等） 。 Sometimes this meaning is literal; peace, joy, praise, faith are so interwoven with healing as to give "saved" a religious significance also.有时候这意思是字面上的;和平，喜悦，赞美，信仰是如此交织在一起，具有治疗，以"节省"是一个宗教意义也。 Jesus' self description as "physician" (Mark 2:17) and the illustrative value of the healing miracles in defining his mission show how readily physical and spiritual healing unite in "salvation" (Luke 4:18 - 19).耶稣的自我描述为"医师" （马克2:17 ）和说明性价值愈合的奇迹在界定他的使命显示如何轻易的身体和精神愈合团结在"救赎" （路加福音4时18分-1 9） 。
Much of the most frequent use of soteria and derivatives is for deliverance, preservation from all spiritual dangers, the bestowal of all religious blessings.大部分最频繁使用的soteria和衍生工具，是为救我们，保存从一切精神艰险，赠与所有宗教祝福。 Its alternative is destruction (Phil. 1:28), death (2 Cor. 7:10), divine wrath (1 Thess. 5:9); it is available to all (Titus 2:11), shared (Jude 3), eternal (Heb. 5:9).其办法是销毁（ phil. 1时28分） ，死亡（ 2肺心病。 7时10分） ，神的愤怒（ 1帖5时09分） ，它是提供给所有（提2,11 ） ，共享（裘德3 ）永恒的（希伯来书5时09分） 。 It is ascribed to Christ alone (Acts 4:12; Luke 19:10), "the pioneer of salvation," and especially to his death (Heb. 2:10; Rom. 5:9 - 10).这可能归因于基督单（使徒4时12分;路加福音19:10 ） ， "先锋的救赎" ，特别是在其死亡（希伯来书2时10分;光碟。 5时09 -1 0） 。 In that sense salvation was "from the Jews" (John 4:22), though for Gentiles too (Rom. 11:11).在这个意义上的拯救是"从犹太人的" （约翰福音4时22分） ，尽管为外邦人太（罗马书11:11 ） 。 It is proclaimed (taught) as a way of thought and life (Acts 13:26; 16:17; Eph. 1:13), to be received from God's favor by faith alone, a confessed confidence and trust (Acts 16:30 - 31; Eph. 2:8) focused upon the resurrection and Lordship of Christ (Rom. 10:9), "calling" upon him (Acts 2:21; Rom. 10:13).这是宣布（教）的一种方式，思想和生活（ 13时26分行为; 16:17 ;以弗所书1:13 ） ，将收到的来自上帝的青睐，由信念单独一个交待信心和信任（使徒行16:30 -3 1人;以弗所书2时0 8分）集中后复活，并l ordship基督（罗马书1 0时0 9分） ， "呼吁： "当他（指行为2时2 1分;光碟。 1 0:13） 。 Once received, salvation must not be "neglected" but "held fast," "grown up to," humbly "worked out" (Heb. 2:3; 1 Cor. 15:2; 1 Pet. 2:2; Phil. 2:12), some being only narrowly saved in the end (1 Cor. 3:15; 1 Pet. 4:18).一旦接收到救亡决不能"忽略" ，但"仍坚守" ， "长大了， "虚心" ，制定了" （希伯来书2:3 1肺心病。 15时02分，一宠物。 2:2 ;菲尔。 2时12分） ，有的只是狭义地保存在年底（ 1肺心病。 3:15 ，一宠物。 4时18分） 。
(1) By what we are saved from. （ 1 ）在我们所节省的。 This includes sin and death; guilt and estrangement; ignorance of truth; bondage to habit and vice; fear of demons, of death, of life, of God, of hell; despair of self; alienation from others; pressures of the world; a meaningless life.这包括罪恶和死亡;罪恶感和隔阂;不了解真相;束缚习惯和副主席;恐惧的恶魔，死亡的，在生活中，上帝的，地狱;绝望中的自我;异化从别人;压力的世界;毫无意义的生活。 Paul's own testimony is almost wholly positive: salvation has brought him peace with God, access to God's favor and presence, hope of regaining the glory intended for men, endurance in suffering, steadfast character, an optimistic mind, inner motivations of divine love and power of the Spirit, ongoing experience of the risen Christ within his soul, and sustaining joy in God (Rom. 5:1 - 11).保罗自己的证词中，几乎全是肯定的：救赎为他带来了和平与上帝，获得上帝的青睐，并驻留，希望能够重新夺回了荣耀，打算为男性，有耐力，在痛苦的，坚定的性格，乐观的态度，党内的动机神圣的爱和力量的精神，持续的经验，复活的基督与他的灵魂，并维持喜悦神（罗马书5:1 -1 1） 。 Salvation extends also to society, aiming at realizing the kingdom of God; to nature, ending its bondage to futility (Rom. 8:19 - 20); and to the universe, attaining final reconciliation of a fragmented cosmos (Eph. 1:10; Col. 1:20).救赎也延伸到社会，其目标在于实现神的国度;大自然，从而结束其束缚徒劳（罗马书8时19分-2 0） ，以及到宇宙中，为实现最终和解的一个支离破碎的宇宙（以弗所书1 :10 ;上校1:20 ） 。
(2) By noting that salvation is past (Rom. 8:24; Eph. 2:5, 8; Titus 3:5 - 8); present (1 Cor. 1:18; 15:2; 2 Cor. 2:15; 6:2; 1 Pet. 1:9; 3:21); and future (Rom. 5:9 - 10; 13:11; 1 Cor. 5:5; Phil. 1:5 - 6; 2:12; 1 Thess. 5:8; Heb. 1:14; 9:28; 1 Pet. 2:2). （ 2 ）指出，救恩是过去（罗马书8时24分;以弗所书2时05分， 8名;弟兄3时05 -8 ） ;出示（ 1肺心病。 1 :18; 1 5时0 2分， 2肺心病。 2 ： 15中以1宠物1时09分; 3时21分）和未来（罗马书5时09 -1 0; 1 3时1 1分， 1肺心病。 5 :5;菲尔。 1 :5- 6; 2 ： 12日，一帖5时08分;以弗所书1:14 ; 9时28分，一宠物。 2:2 ） 。 That is, salvation includes that which is given, freely and finally, by God's grace (forgiveness, called in one epistle justification, friendship; or reconciliation, atonement, sonship, and new birth); that which is continually imparted (santification, growing emancipation from all evil, growing enrichment in all good, the enjoyment of eternal life, experience of the Spirit's power, liberty, joy, advancing maturity in conformity to Christ); and that still to be attained (redemption of the body, perfect Christlikeness, final glory).那就是救亡包括认为这是由于在自由和最后，是由上帝的恩典（宽恕，所谓在一个书信理由，友谊;或和解，赎罪， sonship ，新出生） ，即是不断地传授（ santification ，越来越多的解放从一切邪恶，越来越丰富，在所有的好，享受永恒的生命，经验，精神的权力，自由，快乐，与时俱进成熟符合基督） ，并仍然要达到的（赎回的身体，完美的christlikeness ，最后荣耀） 。
(3) By distinguishing salvation's various aspects: religious (acceptance with God, forgiveness, reconciliation, sonship, reception of the Spirit, immortality); emotional (strong assurance, peace, courage, hopefulness, joy); practical (prayer, guidance, discipline, dedication, service); ethical (new moral dynamic for new moral aims, freedom, victory); personal (new thoughts, convictions, horizons, motives, satisfactions, selffulfillment); social (new sense of community with Christians, of compassion toward all, overriding impulse to love as Jesus has loved). （ 3 ）通过区分救赎的各个方面：宗教（接受与上帝，宽恕，和解， sonship ，接待的精神，不朽） ;情绪（强有力的保证，和平，勇气， hopefulness ，喜悦） ;实用（祈祷，指导，纪律奉献，服务） ;伦理（新的道德动力，为新的道德的目的，自由，胜利的象征） ，个人（新的思想，信念，视野，动机，满意度， selffulfillment ） ，社会（新的社区意识与基督教徒，同情心，对所有，压倒一切的冲动，以爱情为耶稣爱） 。
In Jesus' openness and friendship toward sinners, the loving welcome of God found perfect expression.在耶稣的公开性和友谊，对罪人，欢迎爱好的上帝发现了完美的体现。 Nothing was needed to win back God's favor.什么是需要赢回上帝的恩赐。 It waited eagerly for man's return (Luke 15:11 - 24).它等待，热切盼望男子的回报（卢克15时11分-2 4） 。 The one indispensable preliminary was the change in man from rebelliousness to childlike trust and willingness to obey.一个不可缺少的是初步改变男子从叛逆到一个小孩子的信任，并愿意听从。 That shown, there followed life under God's rule, described as feasting, marriage, wine, finding treasure, joy, peace, all the freedom and privilege of sonship within the divine family in the Father's world.这显示出，随后下的生活神的统治下，称为酒绿灯红，婚姻，葡萄酒，寻找宝藏，欢乐，和平，一切自由和特权的sonship内部的神圣家族，在父亲的世界。
Peter also called to repentance (Acts 2:38), promising forgiveness and the Spirit to whoever called upon the Lord.彼得还呼吁悔改（使徒2时38分） ，有前途的宽恕和精神向谁呼吁主。 Salvation was especially from past misdeeds and for conformity to a perverse generation (vss. 23 - 40); and with a purpose, inheritance, and glory still to be revealed (1 Pet. 1:3 - 5; etc.).救恩是特别从过去的行为，为符合倒行逆施代（ vss. 23 -4 0） ;以及与目的，继承和荣耀，仍有待发现（ 1宠物1 :3- 5等） 。
In John's thought salvation is from death and judgment.在约翰的思想救恩是从死亡和判断。 He restates its meaning in terms of life, rich and eternal (thirty six times in Gospel, thirteen in 1 John), God's gift in and with Christ, beginning in total renewal ("new birth"); illumined by truth ("knowledge," "light"); and experienced as love (John 3:5 - 16; 5:24; 12:25; 1 John 4:7 - 11; 5:11).他重申，它的意义而言，生活中，丰富和永恒（ 36次福音， 13个在约翰一） ，上帝的礼物，并与基督开始，在总重建（简称"新的诞生" ） ;照亮真理（ "知识， " ， "轻" ） ;和经验丰富的，因为爱（约翰3点05分-1 6; 5时2 4分; 1 2:251约翰4点0 7分- 11 ;5时1 1分） 。
Paul saw his own failure to attain legal righteousness reflected in all men and due to the overmastering power ("rule") of sin, which brought with it death.保罗看见他自己的失败，以实现法律正义，反映在所有男人和因应overmastering功率（ "规则" ）的单仲偕，随之而来的，它的死因。 Salvation is therefore, first, acquital, despite just condemnation, on the ground of Christ's expiation of sin (Rom. 3:21 - 22); and second, deliverance by the invasive power of the Spirit of holiness, the Spirit of the risen Christ.救恩是，因此，第一， acquital ，尽管只是谴责，在地面上的基督的犯罪被害人单（罗马书3点21分-2 2） ;第二，救我们所创的权力，精神的圣德，精神复活。 The faith which accepts and assents to Christ's death on our behalf also unites us to him so closely that with him we die to sin and rise to new life (Rom. 6:1 - 2).信仰接受和assents以基督的死对我们也代表我们团结起来，以他如此密切，随着他的死，以单与崛起，以新的生命（罗马书6:1 -2 ） 。 The results are freedom from sin's power (vss. 7, 18; 8:2); exultation in the power of the indwelling Spirit and assurance of sonship (ch. 8); increasing conformity to Christ.结果免于罪恶的权力（ vss. 7日， 18日; 8:2 ） ;欢欣鼓舞，在权力范围内留置精神和保证sonship （第八章） ;日益整合，以基督。 By the same process death is overcome, and believers are prepared for life everlasting (6:13, 22 - 23; 8:11).由同一进程中的死亡是克服，信徒愿意为生命永恒（ 6时13分， 22 -2 3; 8时1 1分） 。
Later, the Eastern Church traced the effect of Adam's fall chiefly in man's mortality, and saw salvation as especially the gift of eternal life through the risen Christ. 稍后，东方教会追溯效力的亚当的下降主要是在男子的死亡率，看到拯救作为特别的礼物永生通过复活。 The Western Church traced the effect of Adam's fall chiefly in the inherited guilt (Ambrose) and corruption (Augustine) of the race, and saw salvation as especially the gift of grace through Christ's death. 西方教会追溯效力的亚当的下降，主要是在继承了有罪（刘汉铨）和腐败（奥古斯丁）的比赛，看到救亡特别是作为礼品的恩典透过基督的死亡。 Divine grace alone could cancel guilt and deliver from corruption. 神的恩典能够单独取消有罪，并提供从腐败。
Anselm and Abelard explored further the relation of man's salvation to the cross of Jesus as satisfaction for sin, or redeeming example of love; Luther, its relation to man's receiving faith; Calvin, its relation to God's sovereign will. anselm和阿贝拉尔进一步探讨关系人类的救赎，以十字架的耶稣，因为满意度为单，或赎回的例子爱情;路德，它关系到人的接受信仰;卡尔文，及其与神的主权意志。 Roman Catholic thought has emphasized the objective sphere of salvation within a sacramental church; and Protestantism, the subjective experience of salvation within the individual soul.罗马天主教思想强调客观领域的救赎一个圣教会和基督新教，主观经验的救赎与个人的灵魂。 Modern reflection tends to concentrate on the psychological process and ethical results of salvation, emphasizing the need to "save" society.现代反思往往把注意力集中在心理过程和道德的结果救赎，并强调要"救"的社会。
REO White选举事务处的白
(Elwell Evangelical Dictionary) （ Elwell宣布了福音字典）
Bibliography
参考书目
LH Marshall,
Challenge of NT Ethics; HR Mackintosh, Christian Experience of Forgiveness; V
Taylor, Forgiveness and Reconciliation; E Kevan, Salvation; U Simon, Theology of
Salvation. LH的马歇尔，挑战新台币道德;心率麦金托希，基督教经验的宽恕; v泰勒，宽恕与和解;电子kevan ，救赎;
u西门，神学的救赎。
There are four major ways of ordering the soteriological elements of God's eternal decree.主要有四个方面的方式订购soteriological要素上帝的永恒的法令。
| Arminianism arminianism | Supralapsarianism supralapsarianism | Infralapsarianism infralapsarianism | Amyraldianism amyraldianism |
|---|---|---|---|
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The distinction between infralapsarianism and supralapsarianism has to do with the logical order of God's eternal decrees, not the timing of election.区分infralapsarianism和supralapsarianism也与逻辑顺序上帝的永恒的法令，而不是时间的选举。 Neither side suggests that the elect were chosen after Adam sinned.任何一方都不认为选举被选定后，亚当罪。 God made His choice before the foundation of the world (Eph. 1:4), long before Adam sinned.上帝发了言，他面前的选择立党之本，世界（以弗所书1:4 ） ，前不久亚当罪。 Both infras and supras (and even many Arminians) agree on this.双方infras和苏普拉斯（甚至许多arminians ）同意这点。
SUPRALAPSARIANISM is the view that God, contemplating man as yet unfallen, chose some to receive eternal life and rejected all others. supralapsarianism是认为上帝，公司名男子尚未unfallen ，选择一些接受永恒的生命，并拒绝了所有其他人。 So a supralapsarian would say that the reprobate (non-elect) vessels of wrath fitted for destruction (Rom. 9:22) were first ordained to that role, and then the means by which they fell into sin was ordained.所以supralapsarian会表示， reprobate （非选举）的船只众怒装有销毁（罗马书9时22分）首次受戒这一角色， 然后方法，使他们陷入罪恶是受戒。 In other words, supralapsarianism suggests that God's decree of election logically preceded His decree to permit Adam's fall, so that their damnation is first of all an act of divine sovereignty, and only secondarily an act of divine justice.或者换句话说， supralapsarianism表明上帝的法令的选举逻辑上先于他的法令，准许亚当的降临，使他们damnation首先是一种行为的神圣主权，而只有为辅行为的神圣正义。
Supralapsarianism is sometimes mistakenly equated with "double predestination." supralapsarianism有时错误地等同于"双重宿命" 。 The term "double predestination" itself is often used in a misleading and ambiguous fashion.而言， "双重宿命"本身是常用的一种误导，模糊的时装。 Some use it to mean nothing more than the view that the eternal destiny of both elect and reprobate is settled by the eternal decree of God.有的用它来毫无意义多于认为永恒的命运都选举权和reprobate是解决永恒法令的上帝。 In that sense of the term, all genuine Calvinists hold to "double predestination" and the fact that the destiny of the reprobate is eternally settled is clearly a biblical doctrine (cf. 1 Peter 2:8; Romans 9:22; Jude 4).在这个意义上来说， 所有真正calvinists举行，以"双宿命" ，并事实，那就是命运的reprobate永远定居显然是一个圣经的教义（参见彼得2时08分;入乡随俗9时22分;裘德4 ） 。 But more often, the expression "double predestination" is employed as a pejorative term to describe the view of those who suggest that God is as active in keeping the reprobate out of heaven as He is in getting the elect in. (There's an even more sinister form of "double predestination," which suggests that God is as active in making the reprobate evil as He is in making the elect holy.)但更多的时候，表达的"双重宿命" ，是受雇为贬义的任期来形容者的看法认为上帝是作为积极的，在保持reprobate出来的天堂，因为他是在获得当选英寸（这里还有一个更险恶形式的"双重宿命" ，这意味着上帝是活跃在作出reprobate邪恶，因为他是在作出选出圣地） 。
This view (that God is as active in reprobating the non-elect as He is in redeeming the elect) is more properly labeled "equal ultimacy" (cf. RC Sproul, Chosen by God, 142).这种观点（即上帝是活跃在reprobating不当选，因为他是在挽救选出） ，是比较恰当的标记"平等ultimacy " （见钢筋sproul ， 选择上帝， 142 ） 。 It is actually a form of hyper-Calvinism and has nothing to do with true, historic Calvinism.它实际上是一种形式的超加尔文教，并已完全与真实的，历史的加尔文。 Though all who hold such a view would also hold to the supralapsarian scheme, the view itself is not a necessary ramification of supralapsarianism.虽然所有的人持有这种看法也将举行向supralapsarian计划，有代表认为，它本身并非一个必要课后supralapsarianism 。
Supralapsarianism is also sometimes wrongly equated with hyper-Calvinism. supralapsarianism有时也被错误地等同于超加尔文。 All hyper-Calvinists are supralapsarians, though not all supras are hyper-Calvinists.所有超calvinists是supralapsarians ，虽然不是所有苏普拉斯是超线程calvinists 。
Supralapsarianism is sometimes called "high" Calvinism, and its most extreme adherents tend to reject the notion that God has any degree of sincere goodwill or meaningful compassion toward the non-elect. supralapsarianism有时也被称为"高"加尔文教，其最极端的信徒们往往拒绝概念，即上帝有任何程度的真诚善意或有意义的同情心，对非选举。 Historically, a minority of Calvinists have held this view.在历史上，少数calvinists举行了这一观点。
But Boettner's comment that "there is not more than one Calvinist in a hundred that holds the supralapsarian view," is no doubt an exaggeration.但boettner的意见，即"不存在一个以上的calvinist在百掌握supralapsarian认为， "毫无疑问，一个夸张。 And in the past decade or so, the supralapsarian view seems to have gained popularity.而在过去十多年来， supralapsarian看法似乎已获得了人气。
INFRALAPSARIANISM (also known sometimes as "sublapsarianism") suggests that God's decree to permit the fall logically preceded His decree of election. infralapsarianism （又称有时为" sublapsarianism " ） ，表明上帝的法令，允许属于逻辑上先于他的政令选举。 So when God chose the elect and passed over the non-elect, He was contemplating them all as fallen creatures.因此，当上帝选择了选举，并通过在非选举，他正在考虑他们为这些堕落的。
Those are the two major Calvinistic views.这些都是两大calvinistic意见。 Under the supralapsarian scheme, God first rejects the reprobate out of His sovereign good pleasure; then He ordains the means of their damnation through the fall.根据supralapsarian计划，上帝首先驳斥reprobate出他的主权高兴的，好，然后他ordains手段，其damnation到秋季。 In the infralapsarian order, the non-elect are first seen as fallen individuals, and they are damned solely because of their own sin.在infralapsarian一声令下，不选是首次被视为塌个人，他们是该死，纯粹是因为自己的罪孽。 Infralapsarians tend to emphasize God's "passing over" the non-elect ( preterition ) in His decree of election. infralapsarians往往强调上帝的"擦身而过" ，不选（ preterition ）在他的法令，选举工作的进行。
Robert Reymond,
himself a supralapsarian, proposes the following refinement of the
supralapsarian view: (See Robert Reymond, Systematic Theology of the
Christian Faith, 489).罗伯特reymond ，自己是一个supralapsarian
，提出以下建议完善该supralapsarian看法： （见Robert reymond ，有系统神学的基督教信仰， 489页） 。
| Reymond's
Modified reymond的修饰 Supralapsarianism supralapsarianism |
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Notice that in addition to reording the decrees, Reymond's view deliberately stresses that in the decree of election and reprobation, God is contemplating men as sinners.通知指出，除了reording的法令， reymond的看法，刻意强调，在该法令的选举和reprobation ，上帝正男为罪人。 Reymond writes, "In this scheme, unlike the former [the classic supra- order], God is represented as discriminating among men viewed as sinners and not among men viewed simply as men." reymond写道， "在这项计划下， 不像前任 [经典超常规] ，是上帝所代表的是歧视男性视为罪人，而不是男人仅仅作为男人" Reymond's refinement avoids the criticism most commonly leveled against supralapsarianism, that the supralapsarian has God damning men to perdition before He even contemplates them as sinners. reymond的细化，避免了批评，最常见的层次，对supralapsarianism ，认为supralapsarian有上帝谴责男人坠入万劫不复之前，他甚至考虑作出他们当作罪人。 But Reymond's view also leaves unanswered the question of how and why God would regard all men as sinners even before it was determined that the human race would fall.但reymond的看法，也给人留下了悬而未决的问题，如何以及为什么上帝把所有男人的罪人，即使在已确定人类将下降。 (Some might even argue that Reymond's refinements result in a position that, as far as the key distinction is concerned, is implicitly infralapsarian.) （有的甚至可以说reymond的改进，结果在一个位置，对于关键的区别而言，是含蓄infralapsarian ） 。
All the major Reformed Creeds are either explicitly infralapsarian, or else they carefully avoid language that favors either view. No major creed takes the supralapsarian position. (This whole issue was hotly debated throughout the Westminster Assembly. William Twisse, an ardent supralapsarian and chairman of the Assembly, ably defended his view. But the Assembly opted for language that clearly favors the infra position, yet without condemning supralapsarianism.) 所有重大改革的信条是要么明确infralapsarian ，否则小心避免语言主张要么看法。 并无重大信条采取supralapsarian位置， （这整个问题是经过激烈辩论，在整个西敏寺议会。威廉twisse ，殷切supralapsarian董事长大会，干练地捍卫了他的看法，但大会增选为语文，显然有利于红外地位，但如果没有谴责supralapsarianism ） 。
"Bavinck has pointed out that the supralapsarian presentation 'has not been incorporated in a single Reformed Confession' but that the infra position has received an official place in the Confessions of the churches" (Berkouwer, Divine Election, 259). "巴文克指出，该supralapsarian介绍'并没有被纳入一个单一的改革认罪，但表示，红外线立场得到了官方的，在供述中的教堂" （ berkouwer ， 神圣的选举中， 259名） 。
Louis Berkhof's discussion of the two views (in his Systematic Theology ) is helpful, though he seems to favor supralapsarianism.路易，伯克霍夫的讨论中的两种观点（在他的系统神学 ） ，是有帮助的，但他似乎主张supralapsarianism 。 I take the Infra view, as did Turretin, most of the Princeton theologians, and most of the leading Westminster Seminary men (eg, John Murray).我借此红外线来看，由于没有特里田，大部分的美国普林斯顿神学家，而且大部分的领导威斯敏斯特修道院男子（例如，约翰默里） 。 These issues were at the heart of the "common grace" controversy in the first half of the Twentieth Century.这些问题均处于核心地位的"共同恩典"的争议，在首二十世纪下半叶。 Herman Hoeksema and those who followed him took such a rigid supralapsarian position that they ultimately denied the very concept of common grace.赫尔曼hoeksema以及那些跟随他上了这种僵化supralapsarian立场，即它们最终否认了这一概念的共同恩典。
Finally, see the chart ( above ), which compares these two views with Amyraldism (a kind of four-point Calvinism) and Arminianism.最后，见图表（ 以上 ） ，其中比较这两种意见与amyraldism （一种四点加尔文）和arminianism 。 My notes on each view ( below ) identify some of the major advocates of each view.我的笔记对每个视图（ 以下 ） ，确定一些主要的倡导者，每个观点。
Amyraldism is the doctrine formulated by Moise Amyraut, a French theologian from the Saumur school. amyraldism正在制定的军事学说，由moise amyraut ，一位法国神学家，从索米尔学校。 (This same school spawned another aggravating deviation from Reformed orthodoxy: Placaeus' view involving the mediate imputation of Adam's guilt). （这同一所学校产生了另一种加剧偏离改革的正统： placaeus意见，涉及调解归责亚当的罪恶感） 。 By making the decree to atone for sin logically antecedent to the decree of election, Amyraut could view the atonement as hypothetically universal, but efficacious for the elect alone.通过该法令，以赎罪，单从逻辑上的前因，以法令的选举中， amyraut可以查看赎罪，因为根据假设普遍性，但有效的为当选。 Therefore the view is sometimes called "hypothetical universalism."因此认为，有时也被称为"假设的普遍性" 。 Puritan Richard Baxter embraced this view, or one very nearly like it.清教徒理查德巴克斯特接受了这一观点，或其中一项非常接近喜欢它。 He seems to have been the only major Puritan leader who was not a thoroughgoing Calvinist.他似乎已成为唯一的主要清教徒的领导者，是不是一个根本性的calvinist 。 Some would dispute whether Baxter was a true Amyraldian.有些人会争议是否巴克斯特是一位真正的amyraldian 。 (See, eg George Smeaton, The Apostles' Doctrine of the Atonement [Edinburgh: Banner of Truth, 1991 reprint], Appendix, 542.) But Baxter seemed to regard himself as Amyraldian. （见，例如乔治smeaton ，使徒'理论的赎罪 [爱丁堡：旗帜的真相， 1991年再版] ，附录， 542 ） ，但巴克斯特似乎把自己 amyraldian 。 This is a sophisticated way of formulating "four-point Calvinism," while still accounting for an eternal decree of election.这是一个复杂的方式制定"四点加尔文教" ，而仍然占一个永恒的法令，选举工作的进行。 But Amyraldism probably should not be equated with all brands of so-called "four-point Calvinism."但amyraldism大概不应该等同于所有品牌的，所以所谓的"四点加尔文教" 。 In my own experience, most self-styled four-pointers are unable to articulate any coherent explanation of how the atonement can be universal but election unconditional.在我自己的经验，最自封四个三分球未能阐明任何相干解释如何赎罪，可普遍，但选举无条件的。 So I wouldn't glorify their position by labeling it Amyraldism.因此，我没有美化自己的立场，贴标，它amyraldism 。 (Would that they were as committed to the doctrine of divine sovereignty as Moise Amyraut! Most who call themselves four-pointers are actually crypto-Arminians.) AH Strong held this view ( Systematic Theology, 778). （会说，他们作为致力于中庸的神圣主权moise amyraut ！大多数自称为四个三分球，其实是隐arminians ）啊强烈举行这种观点（ 系统神学， 778 ） 。 He called it (incorrectly) "sublapsarianism."他要求，它（错误） " sublapsarianism " 。 Henry Thiessen, evidently following Strong, also mislabeled this view "sublapsarianism" (and contrasted it with "infralapsarianism") in the original edition of his Lectures in Systematic Theology (343).亨利泰森，显然以下强大，也复发的这种看法" sublapsarianism " （和对比，它与" infralapsarianism " ） ，在原版的他的演讲，在系统神学 （ 343 ） 。 His discussion in this edition is very confusing and patently wrong at points.他在讨论这个版本是非常混乱和错误的，显然点。 In later editions of his book this section was completely rewritten.在后来的版本他的著作，这部分是完全改写。
PR Johnson公关约翰逊
(Greek soteria; Hebrew yeshu'ah). （希腊语soteria ;希伯来语yeshu'ah ） 。
Salvation has in Scriptural language the general meaning of liberation from straitened circumstances or from other evils, and of a translation into a state of freedom and security (1 Samuel 11:13; 14:45; 2 Samuel 23:10; 2 Kings 13:17).救国已在圣经的语言一般意义上的解放，从水深火热的情况下，或从其他的丑恶的东西，并逐步转化为一个国家的自由和安全（ 1塞缪尔11时13分; 14:45 ; 2 ，塞缪尔23:10 2国王13 ： 17 ） 。 At times it expresses God's help against Israel's enemies, at other times, the Divine blessing bestowed on the produce of the soil (Isaiah 45:8).有时，它表示在上帝的帮助下对以色列的敌人，在其他时候，神赐予的祝福就产生的土壤（以赛亚书45:8 ） 。 As sin is the greatest evil, being the root and source of all evil, Sacred Scripture uses the word "salvation" mainly in the sense of liberation of the human race or of individual man from sin and its consequences.因为单是最大的罪恶，正在源头上的一切邪恶，神圣的经文用字， "救赎" ，主要集中在意义上的解放，人的种族或个别男子单及其后果。 We shall first consider the salvation of the human race, and then salvation as it is verified in the individual man.我们应先考虑拯救人类，然后救赎，因为它验证了在个别的人。
I. SALVATION OF THE HUMAN RACE一，拯救人类
We need not dwell upon the possibility of the salvation of mankind or upon its appropriateness.我们不必纠缠后，有可能对人类的拯救或经其适宜性。 Nor need we remind the reader that after God had freely determined to save the human race, He might have done so by pardoning man's sins without having recourse to the Incarnation of the Second Person of the Most Holy Trinity.也不需要我们提醒读者，神后，曾自由地决定，以挽救人类的，他也许有这样做的，由赦免人的罪过，而不求助于化身的第二人的最神圣的三一。 Still, the Incarnation of the Word was the most fitting means for the salvation of man, and was even necessary, in case God claimed full satisfaction for the injury done to him by sin (see INCARNATION).尽管如此，化身字，是最恰当的手段，为人类的救赎，更是必要的，如果上帝声称完全满意为损伤做给他的单仲偕（见化身） 。 Though the office of Saviour is really one, it is virtually multiple: there must be an atonement for sin and damnation, an establishment of the truth so as to overcome human ignorance and error, a perennial source of spiritual strength aiding man in his struggle against darkness and concupiscence.虽然办公室的救世主，实在是一个，它实际上是多种：必须有一个赎罪，为单及damnation ，成立真相等，以克服人类无知和错误，常年源的精神力量，协助男子在他的斗争黑暗和concupiscence 。 There can be no doubt that Jesus Christ really fulfilled these three functions, that He therefore really saved mankind from sin and its consequences.因此，可以毫无疑问的是耶稣基督真正实现这三项职能，因此，他真的挽救人类免于罪恶及其后果。 As teacher He established the reign of truth; as king He supplied strength to His subjects; as priest He stood between heaven and earth, reconciling sinful man with his angry God.作为教师，他建立了统治的真相;作为国王，他供应的实力，他的科目;作为牧师，他站在天地间，调和罪孽深重的人，与他的愤怒神。
A. Christ as Teacher答：基督为教师
Prophets had foretold Christ as a teacher of Divine truth: "Behold, I have given him for a witness to the people, for a leader and a master to the Gentiles" (Isaiah 55:4).先知曾预言基督作为教师的神圣真理： "看哪，我给了他一个见证到人，一个领导人和一个主人的外邦人" （以赛亚书55:4 ） 。 Christ himself claims the title of teacher repeatedly during the course of His public life: "You can call me Master, and Lord; and you say well, for so I am" (John 13:13; cf. Matthew 23:10; John 3:31).基督本人声称的标题老师反复的过程中，他的公共生活： "你们可以称我为师父，并主，你说得不好，所以我" （约翰福音13时13分;比照马太23:10 ;约翰。 3时31分） 。 The Gospels inform us that nearly the whole of Christ's public life was devoted to teaching (see JESUS CHRIST).福音告诉我们，几乎整个基督的公共生活，是专门用于教学（见耶稣基督） 。 There can be no doubt as to the supereminence of Christ's teaching; even as man, He is an eyewitness to all He reveals; His truthfulness is God's own veracity; His authority is Divine; His words are the utterance of a Divine person; He can internally illumine and move the minds of His hearers; He is the eternal and infinite wisdom of God Incarnate Who cannot deceive and cannot be deceived.不可能有任何怀疑，因为该supereminence基督对他的教诲，连作为人，他是一名目击者向所有他透露，他的真实性是上帝自己的真实性;他的权力，是神圣，他的话是话语的神的人，他能内部照亮，并提出了心中的他hearers ，他是永恒的和无穷的智慧，上帝肉身的人，不能骗，不能欺骗。
B. Christ as King乙基督为国王
The royal character of Christ was foretold by the Prophets, announced by the angels, claimed by Christ Himself (Psalm 2:6; Isaiah 9:6-7; Ezekiel 34:23; Jeremiah 23:3-5; Luke 1:32-33; John 18:37).皇家性格的基督被预言由先知，宣布由天使，声称基督本人（诗篇2时06分;以赛亚书9:6-7 ;以西结34:23 ;耶利米23:3-5 ;路加福音1:32 - 33 ;约翰18时37分） 。 His royal functions are the foundation, the expansion and the final consummation of the kingdom of God among men.他的皇家职能为基础，扩大并最终圆满的神的国度之间的男性。 The first and last of these acts are personal and visible acts of the king, but the intermediate function is carried out either invisibly, or by Christ's visible agents.第一和最后的这些行为是个人和有形的行为国王，但中介功能的工作都是看不见的，或由基督的有形代理商。 The practical working of the kingly office of Christ is described in the treatises on the sources of revelation; on grace, on the Church, on the sacraments, and on the last things.实际工作的王道办公室基督是写在论文上的来源启示;恩典，对教会，圣礼，并就过去的东西。
C. Christ as Priest三基督作为祭司
The ordinary priest, is made God's own by an accidental unction, Christ is constituted God's own Son by the substantial unction with the Divine nature; the ordinary priest is made holy, though not impeccable, by his consecration, while Christ is separated from all sin and sinners by the hypostatic union; the ordinary priest draws nigh unto God in a very imperfect manner, but Christ is seated at the right hand of the power of God.普通牧师，是上帝自己的，由一个偶然unction ，基督是构成上帝的自己的儿子是由大量unction与神性;普通牧师是神圣的，但并非无懈可击，他consecration ，而基督是分不开的所有罪过与罪人，由本质的联盟;普通神父提请天空神在一个非常完美的方式，但基督是坐在右手的上帝的力量。 The Levitical priesthood was temporal, earthly, and carnal in its origin, in its relations to God, in its working, in its power; Christ's priesthood is eternal, heavenly, and spiritual.该levitical神职人员是颞叶，俗世，肉欲在其原籍国，在处理国际关系中，以上帝的，在其工作，在其权力范围;基督的圣职是永恒的，天堂和精神文明。 The victims offered by the ancient priests were either lifeless things or, at best, irrational animals distinct from the person of the offerer; Christ offers a victim included in the person of the offerer.被害人所提供的古代祭司要么没有生命的东西，或者在最好的，非理性的动物，有别于人的offerer ;基督提供了一个受害者包括在人的offerer 。 His living human flesh, animated by His rational soul, a real and worthy substitute for mankind, on whose behalf Christ offers the sacrifice.他居住的人肉，动画，由他的理性灵魂，一个真实的和值得代替人类，其所代表的基督的牺牲。 The Aaronic priest inflicted an irreparable death on the victim which his sacrificial intention changed into a religious rite or symbol; in Christ's sacrifice the immutation of the victim is brought about by an internal act of His will (John 10:17), and the victim's death is the source of a new life to himself and to mankind.该aaronic神父造成了无法弥补的死亡对受害者，他的牺牲品的意图转变成一个宗教的仪式或象征;基督的牺牲immutation的受害人所带来的一个内部行为，他的意志（约翰10时17分） ，以及受害人的死亡的根源在于一个新的生命，以自己和人类。 Besides, Christ's sacrifice, being that of a Divine person, carries its own acceptance with it; it is as much of a gift of God to man, as a sacrifice of man to God.此外，基督的牺牲，就是对神的人，带有其自己所接受的，与它，它是作为太大的神的恩赐，人类，作为一个牺牲的人向上帝。
Hence follows the perfection of the salvation wrought by Christ for mankind.因此如下完善的救赎造成的基督，人类的祸害。 On His part Christ offered to God a satisfaction for man's sin not only sufficient but superabundant (Romans 5:15-20); on God's part supposing, what is contained in the very idea of man's redemption through Christ, that God agreed to accept the work of the Redeemer for the sins of man, He was bound by His promise and His justice to grant the remission of sin to the extent and in the manner intended by Christ.关于他的部分，基督提供给上帝满意，为人类的罪过，不仅有足够的，但超富足（罗马书5:15-20 ） ，对上帝的部分假设，什么是包含在理念非常人的赎回透过基督，天主，同意接纳工作的救赎主，为罪孽的人，他是受他的承诺和他的司法给予减免罪过的程度和方式意图基督。 In this way our salvation has won back for us the essential prerogative of the state of original justice, ie, sanctifying grace while it will restore the minor prerogatives of the Resurrection.这样，我们的拯救已夺回对我们来说至关重要的国家的特权的原始正义，即sanctifying恩典，而它将会恢复轻微的特权复活。 At the same time, it does not at once blot out individual sin, but only procures the means thereto, and these means are not restricted only to the predestined or to the faithful, but extend to all men (1 John 2:2; 1 Timothy 2:1-4).在同一时间内，但并不马上印迹个别单，但只有勾引手段时，和这些手段并不只限于向命中注定，还是向忠实的，但扩大到所有男性（ 1约翰2:2 1提摩太后2:1-4 ） 。 Moreover salvation makes us coheirs of Christ (Romans 8:14-17), a royal priesthood (1 Peter 2:9; cf. Exodus 19:6), sons of God, temples of the Holy Ghost (1 Corinthians 3:16), and other Christs--Christianus alter Christus; it perfects the angelical orders, raises the dignity of the material world, and restores all things in Christ (Ephesians 1:9-10).此外救赎，使我们coheirs基督（罗马书8:14-17 ） ，皇家神职人员（ 1彼得2时09分;比照逃亡19时06分） ，神的儿子，庙宇的圣灵（哥林多前书3:16 ）和其他基督-c hristianus改变基督，它完善了a ngelical订单，提高了尊严的物质世界，并恢复所有的东西，在基督里（以弗所书1 :9-10） 。 By our salvation all things are ours, we are Christ's, and Christ is God's (1 Corinthians 3:22-23).我们的救恩，所有的东西都是我们的，我们是基督的，基督是上帝的（哥林多前书3:22-23 ） 。
II.二。 INDIVIDUAL SALVATION单独救赎
The Council of Trent describes the process of salvation from sin in the case of an adult with great minuteness (Sess. VI, v-vi).安理会的遄达叙述的过程中，由救国单，在案件的成人非常微小（ sess.第六，第五和第六部分） 。
It begins with the grace of God which touches a sinner's heart, and calls him to repentance.它是从天主的恩典，其中涉及到一个罪人的心，并呼吁他的悔改之意。 This grace cannot be merited; it proceeds solely from the love and mercy of God.此宽限期不能功勋，它的收益，因此单从爱与慈悲的上帝。 Man may receive or reject this inspiration of God, he may turn to God or remain in sin.男人可以接受或拒绝这个灵感的上帝，他可能求助于上帝或留在单。 Grace does not constrain man's free will.恩典并不限制人的自由意志。
Thus assisted the sinner is disposed for salvation from sin; he believes in the revelation and promises of God, he fears God's justice, hopes in his mercy, trusts that God will be merciful to him for Christ's sake, begins to love God as the source of all justice, hates and detests his sins.从而协助罪人变卖为救赎从罪孽;他认为，在启示和许诺的上帝，他担心上帝的公义，希望在他的摆布，相信上帝会仁慈的，以他为基督的缘故，开始对上帝的爱为源所有正义，不喜欢和detests他的罪孽。
This disposition is followed by justification itself, which consists not in the mere remission of sins, but in the sanctification and renewal of the inner man by the voluntary reception of God's grace and gifts, whence a man becomes just instead of unjust, a friend instead of a foe and so an heir according to hope of eternal life.这个处分是其次的理由本身，它不是在单纯罪得赦，但在成圣和更新的内在男子由自愿接受上帝的恩典和礼物，何时会有一个人成为正义不是正义，朋友，而非一个敌人，所以一个继承人按照希望的永恒的生命。 This change happens either by reason of a perfect act of charity elicited by a well disposed sinner or by virtue of the Sacrament either of Baptism or of Penance according to the condition of the respective subject laden with sin.这一变化发生任何理由建立一个完善的慈善行动引起了一个好处置罪人或凭借圣要么洗礼或忏悔，根据条件分别受到拉丹与罪过。 The Council further indicates the causes of this change.安理会还显示，造成这一改变的。 By the merit of the Most Holy Passion through the Holy Spirit, the charity of God is shed abroad in the hearts of those who are justified.由优异的最圣洁的激情，通过圣灵，慈善的上帝是大棚国外在心底的那些理由。
Against the heretical tenets of various times and sects we must hold反对邪教原理不同时间和宗派，我们一定要举行
that the initial grace is truly gratuitous and supernatural;认为最初的宽限期，是真正的无偿和超自然;
that the human will remains free under the influence of this grace;认为人的意志仍然是自由的影响下，此宽限期;
that man really cooperates in his personal salvation from sin;这名男子是否真的合作，以他个人的救恩从罪孽;
that by justification man is really made just, and not merely declared or reputed so;这是由人的理由是真的公正，而不是只申报或千里眼;
that justification and sanctification are only two aspects of the same thing, and not ontologically and chronologically distinct realities;这一理由和成圣只有两个方面是同一回事，而不是本体论和时序上鲜明的现实;
that justification excludes all mortal sin from the soul, so that the just man is no way liable to the sentence of death at God's judgment-seat.这一理由排除所有凡人，单从灵魂，使刚刚男子是没有出路的，可判处死刑，在上帝的判决议席。
Other points involved in the foregoing process of personal salvation from sin are matters of discussion among Catholic theologians; such are, for instance,其他各点在前述过程中的个人救赎，从单事宜的讨论，天主教神学家，这样的，举例来说，
the precise nature of initial grace,确切性质的初始宽限期，
the manner in which grace and free will work together,以何种方式在恩典和自由意志一