Reconciliation和解

General Information 一般信息

Reconciliation is a change of the relationship between God and man based on a changed status of man through the Redemptive Work of Christ. Enmity between God and sinful man was removed by the death of Christ. Reconciliation is then appropriated by each individual sinner through Faith (Acts 10:43; 2Cor. 5:18,19; Eph. 2:16).和解是一個變化之間的關係上帝和人類的基礎上改變現狀的人通過基督的救贖工作。敵意上帝和罪孽深重的男子被刪除的死基督。和解然後核撥每個罪人通過信仰(行為10:43 ; 2Cor 。 5:18,19 ;弗。二時16分) 。

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Reconciliation和解

Advanced Information 先進的信息

Reconciliation is a doctrine usually ascribed to Paul, although the idea is present wherever estrangement or enmity is overcome and unity restored: Matt. 5:24ff.和解是一個理論通常歸因於保羅,但目前的想法是疏遠或敵意的地方是克服和團結恢復:馬特。 5時24分以後。 (brothers, litigants, perhaps man-to-God); bringing lost sheep to fold, prodigal to father, the lost back to God (Luke 19:10; cf. I Pet. 3:18). (兄弟,訴訟當事人,也許人到神) ;使迷途羔羊折疊,浪子向父親,失去了回神(路加福音19:10 ;比照。我寵物。 3點18分) 。 Indeed reconciliation is exemplified in Jesus' attitude to sinners, the truth in Athanasius's though that incarnation is reconciliation.事實上和解體現在耶穌的態度罪人,在亞他那修真理的化身儘管是和解。

The root idea (in Greek) is change of attitude or relationship.根想法(希臘)是改變態度或關係。 Paul applies it to wife and husband (I Cor. 7:11), to Jews and Gentiles reconciled to each other in being reconciled to God (Eph. 2:14ff.), and to the alienated, divisive elements of a fragmented universe "brought under one head" again in Christ (Eph. 1:10; Col. 1:20).保羅適用其妻子和丈夫(我心病。 7時11分) ,猶太人和外邦人核對對方正在核對上帝( Eph. 2時14分以後。 )和疏遠,分裂勢力的支離破碎宇宙“下了一個頭“再次在基督( Eph. 1:10 ;上校1:20 ) 。 His illustrations include those far off made nigh, strangers made fellow citizens of the household, and dividing walls removed.他的插圖包括那些遙遠幾乎取得,陌生人同胞作出的家庭,和展板刪除。 His testimony to reconciliation's results dwells especially upon peace with God (Rom. 5:1; Eph. 2:14; Col. 1:20); upon "access" to God's presence (Rom. 5:2; Eph. 2:18; 3:12; see Col. 1:22) in place of estrangement; "joy in God" replacing dread of "wrath" (Rom. 5:9, 11); and assurance that "God is for us," not against us (Rom. 8:31ff.).他的證詞,以和解的結果後,居住特別是與神( Rom. 5:1 ;弗。 2時14分;上校1:20 ) ;根據“訪問”上帝的存在( Rom. 5時02分;弗。 2點18 ; 3點12分;見上校1點22分)在地方的隔閡, “在上帝的喜悅” ,取代恐懼的“憤怒” ( Rom.五點09 , 11 ) ;和保證, “上帝對我們來說是”不反對我們( Rom. 8點31頁。 ) 。

The Central Concept of Christianity的中心概念基督教

Since a right relationship with God is the heart of all religion, reconciliation which makes access, welcome, and fellowship possible for all may be held the central concept in Christianity.由於權利與上帝的關係的核心是所有宗教,和解,這使得訪問,表示歡迎,並研究有可能為所有可能被追究的中心概念在基督教。 But to describe this experience with doctrinal precision raises questions.但是,為了描述這一經驗,理論的精度提出了質疑。 Man being made for fellowship with God, what is the difficulty requiring Christ's intervention?男子正在為金與上帝,什麼是困難的,需要基督的干預? Since reconciliation involves "not imputing trespasses," "Christ made sin for us" (II Cor. 5:18ff.), part of the answer must be sin, which separates God and men.自和解涉及“不輸入犯” , “基督為我們所作的罪” (二心病。 5點18分以後。 )部分答案必須罪,分隔上帝和男子。 This "alienation" from God and from his people (Eph. 2:12; 4:18) deepens into resentment, "enmity" (Rom. 5:10), increased by canrnality hostile to God (Rom. 8:7), expressed in rebellious wickedness: "you . . . estranged ... hostile in mind, doing evil deeds" (Col. 1:21).這種“異化”上帝和他的人民( Eph. 2點12分, 4時18分)深化到怨恨, “敵意” ( Rom. 17:10 ) ,增加了canrnality敵視上帝( Rom. 8時07分) ,叛逆邪惡中表示: “你。 。 。疏遠...敵對記住,這樣做劣跡” (上校1時21分) 。 This total attitude of man needs to be removed.這種態度的人總需要被刪除。

If this were all, then revelation of truth, the example of Christ, the demonstration of divine love, would remove misunderstanding, effecting reconciliation.如果這一切,然後啟示真理,基督的榜樣,示範的神聖的愛,將消除誤解,實現和解。 But Rom.但羅姆。 11:28 (contrasting "enemies" with "beloved"), repeated references to divine "judicial" wrath (Rom. 1:18; 5:9; 12:19), and the whole case for divine condemnation (Rom. 1-3) suggest that men are "the objects of divine hostility" (Denney); that man's sense of estrangement ("a certain fearful looking-for of judgment") witnesses to a barrier on God's side, precluding fellowship, not, certainly, any reluctance in God's mind, which Jesus must change, but a moral, even judicial, barrier that requires the death of Jesus, not merely his message or example, to remove. 11時28分(對比鮮明的“敵人”與“親愛的” ) ,反复引用神聖的“司法”憤怒( Rom. 1:18 ; 5時09分; 12時19分) ,整個案件的神聖譴責( Rom. 1 - 3 )表明,男子是“神聖的目標敵意” (丹尼) ,這名男子的疏離感( “尋找某種恐懼為判斷” )證人的一個障礙就上帝的一方,排除金,而不是,當然,任何不願意在神的心,耶穌必須改變,但在道義上,甚至司法,障礙,需要耶穌的死亡,而不僅僅是他的郵件或例如,要刪除。

Man the Reconciled人的調和

Who, then, is reconciled?誰,那麼,是調和? Certainly man is changed.當然,人是改變。 "We were reconciled ... being reconciled ... we received reconciliation ... he reconciled us ... be ye reconciled" consistently apply reconciliation to man. “我們正在核對核對... ...我們已收到他和解和解... ...我們是葉調和”一貫適用和解的人。 Estrangement gives place to prayer and fellowship, hostility becomes faith, and rebellion becomes obedience. Further, man is reconciled to men (Eph. 2:14ff.); and also to life itself, "to the discipline God appoints and the duty he commands" (Oman): reconciliation breeds contentment.隔閡使地方祈禱和獎學金,敵視成為信仰,和叛亂成為服從。此外,男子不甘心男子( Eph. 2點14頁。 ) ;並生命本身, “以上帝任命的紀律和義務,他的命令“ (阿曼) :和解品種知足。 The world, too, is reconciled (II Cor. 5:19) or to be reconciled (Eph. 1:10; Col. 1:20).世界上也是調和(二心病。 5時19分)或將要核對( Eph. 1:10 ;上校1:20 ) 。

But this change in man could be affected without Christ by persuasion, example, or education.但這種變化的人可能受影響,沒有基督的勸說,例如,或教育。 Yet in the NT the basis of reconciliation is "the death of his Son," "through the cross," "by the blood of his cross," "in his body of flesh by his death" (Rom. 5:10; Eph. 2:16; Col. 1:20, 22); and its means are "through Christ...made to be sin" (II Cor. 5:18, 21).然而,在新台幣和解的基礎是“他的兒子死亡的” , “通過兩岸” , “由他的血液交叉” , “在他身上的肉他的死亡” ( Rom. 5時10分;弗。 2點16分;上校1:20 , 22 ) ;和其手段是“通過基督...作出的罪惡” (二心病。 5點18分, 21 ) 。 Some therefore hold that "God is reconciled, in the sense that his will to bless us is realised as it was not before....God would not be to us what he is if Christ had not died" (Denney).有人因此認為, “上帝是調和,也就是說,他會保佑我們的實現,因為它沒有收到....上帝不會給我們什麼,他是基督若沒有死亡” (丹尼) 。 Man's sin affects God, so as to require from him judgment, withdrawal, correction, creating for God too a barrier to fellowship, a problem to be resolved before God and sinful man can be at one again. ("At-one-ment" once meant reconciliation; now atonement means reparation, satisfaction, the basis of reconciliation.) Whether or not God could ignore the separation wrought by sin and embrace men in fellowship without further ado, he did not: "We were reconciled to God by the death of his Son."人的罪孽影響上帝,以便要求他的判斷,撤回,更正,上帝創造太多的障礙獎學金,這個問題之前,必須先解決上帝和罪孽深重的人可以在一試。 ( “在一精神”一旦意味著和解;現在贖罪方式賠償,滿意,和解的基礎。 )是否可以無視上帝的分離所造成的罪惡和擁抱男子在沒有進一步的ADO技術研究金,他沒有: “我們核對上帝的死亡他的兒子。 “

Arguments against any reconciliation of God to men stress the absence of that expression from the NT; deny wrath, judgment, atonement; and expound a subjective, moral influence theory of reconciliation.反對任何和解的上帝男子強調,如果做不到這一點的表達從新台幣;否認憤怒,判斷,贖罪;闡述一種主觀,道德影響力理論的和解。

God the Reconciler上帝Reconciler

Then who reconciles?然後誰兼顧? In all other religions man propitiates his gods.在所有其他宗教的人propitiates他的神。 Christianity declares "God was in Christ reconciling the world to himself" (II Cor. 5:19), an accomplished fact which men are urged to accept.基督教宣布“上帝在基督核對自己的世界” (二心病。 5點19 ) ,既成事實男子敦促接受。 "We have received the reconciliation" (Rom. 5:11). “我們已經收到的和解” ( Rom.五點11分) 。 As Christ is our peace; as we are reconciled by his death; as God put forward Christ in expiatory power (Rom. 3:25); and as the sin that separates is ours, not God's, only God could reconcile.因為基督是我們的和平;因為我們核對了他的死亡;作為上帝提出基督贖罪功率( Rom. 3點25 ) ;以及作為黃大仙分開是我們的,不是上帝,只有上帝可以調和。

The resulting paradox, that God reconciles those he recognizes up to the moment of reconciliation as enemies, is no greater than in the command "Love your enemies."由此產生的矛盾,兼顧那些上帝,他認識到目前的和解的敵人,是不大於指揮“愛你的敵人。 ” For love always treats its enemies as no enemies at all.愛情總是對待敵人因為沒有敵人了。

REO White選舉事務處白
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
V. Taylor, Forgiveness and Reconciliation; JS Stewart, Man in Christ; J. Denney, Christian Doctrine of Reconciliation.五,泰勒,寬恕與和解;爵士斯圖爾特,人在基督裡;學者丹尼,基督教學說和解。


Reconcilia'tion

Advanced Information 先進的信息

Reconciliation is a change from enmity to friendship.和解是一個從敵對到友好。 It is mutual, ie, it is a change wrought in both parties who have been at enmity.這是相互的,即它是一個變化造成雙方誰在一直處於敵對狀態。 (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. ( 1 。 )在上校1點21分, 22 ,有使用這個詞指的是變化造成的個人性質的罪人誰不再是敵人,以上帝的邪惡作品,產量可達他完全有信心,愛。 In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", ie, to lay aside their enmity.在2心病。 5時20分使徒的科林蒂安beseeches是“調和神” ,即放下他們的敵意。 (2.) Rom. ( 2 。 )光盤。 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. 5時10分不是指任何改變,我們的處置走向上帝,但上帝本人,作為黨調和。 Romans 5:11 teaches the same truth.羅馬書五點11分了同樣的真理。 From God we have received "the reconciliation" (RV), ie, he has conferred on us the token of his friendship.來自上帝我們已經收到了“和解” (右) ,也就是說,他已賦予我們的象徵,他的友誼。 So also 2 Cor.因此,還2心病。 5: 18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. 5 : 18日, 19日講的和解與上帝,並組成了取消他值得憤怒。

In Eph.在弗。 2: 16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. 2 : 16很顯然,使徒沒有提到贏回的罪人的熱愛和忠誠上帝,但恢復上帝的沒收贊成票。 This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners.這是由他的正義得到滿足,使他能夠在符合他自己的性質,有利於對罪人。 Justice demands the punishment of sinners.司法部要求懲罰罪人。 The death of Christ satisfies justice, and so reconciles God to us.基督的死亡滿足正義,所以兼顧上帝給我們。 This reconciliation makes God our friend, and enables him to pardon and save us.這個和解使得上帝我們的朋友,使他能夠寬恕和拯救我們。 (See Atonement.) (見贖罪。 )

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


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