Regeneration再生

General Information 一般信息

Regeneration is the spiritual change wrought in the heart of man by the Holy Spirit in which his/her inherently sinful nature is changed so that he/she can respond to God in Faith, and live in accordance with His Will (Matt. 19:28; John 3:3,5,7; Titus 3:5). It extends to the whole nature of man, altering his governing disposition, illuminating his mind, freeing his will, and renewing his nature.再生是精神變化造成的心臟,人的聖靈在他/她本質上是有罪的性質發生變化,使他/她能夠回應上帝的信仰,生活在按照他的意志(太19:28 ;約翰3:3,5,7 ;提圖斯3時05分) 。它延伸到整個大自然的人,改變他的管理處置,照亮了主意,使他的意志,並重申他的本性。

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Regenera'tion

Advanced Information 先進的信息

The word Regeneration is only found in Matt.再生一詞只有在馬特。 19:28 and Titus 3:5. 19:28和提圖斯3點05分。 This word literally means a "new birth."這個詞字面意思是“新的誕生。 ” The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring.希臘字,以便使( palingenesia )所使用的經典作家參照變化所產生的回報的春天。 In Matt.在馬特。 19:28 the word is equivalent to the "restitution of all things" (Acts 3:21). 19:28一詞等同於“歸還所有的東西” (使徒行3時21分) 。 In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5).在提圖斯3點05分它意味著改變了主意,其他地方談到了作為一個合格的生命從死亡(約翰一書3:14 ) ;成為一個新的動物,在基督耶穌( 2心病。五時17分) ;再次誕生(約翰3點05分) ;續期心靈( Rom. 12時02分) ,一個從死裡復活( Eph. 2點06 ) ,一名正在加快( 2:1 , 5 ) 。

This change is ascribed to the Holy Spirit.這一變化原因是聖靈。 It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).它源於不是男人,但與上帝(約翰1:12 , 13 ;約翰一書2時29分; 5:1 , 4 ) 。 As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature "dead in trespasses and sins."至於性質的變化,它包括在植入一個新的原則或處置中的靈魂;傳達的精神生活那些誰的性質“死在過犯和罪孽。 ” The necessity of such a change is emphatically affirmed in Scripture (John 3: 3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24).的必要性,這種改變是著重肯定了聖經(約3 : 3 ;光盤。 7點18分; 8:7-9 ; 1心病。 2時14分;弗。 2:1 ; 4:21-24 ) 。

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


Regeneration再生

Advanced Information 先進的信息

Regeneration, or new birth, is an inner re-creating of fallen human nature by the gracious sovereign action of the Holy Spirit (John 3:5-8).再生,或新的誕生,是一個內重新建立的下降人性的親切主權行動聖靈(約3:5-8 ) 。 The Bible conceives salvation as the redemptive renewal of man on the basis of a restored relationship with God in Christ, and presents it as involving "a radical and complete transformation wrought in the soul (Rom. 12:2; Eph. 4:23) by God the Holy Spirit (Titus 3:5; Eph. 4:24), by virtue of which we become 'new men' (Eph. 4:24; Col. 3:10), no longer conformed to this world (Rom. 12:2; Eph. 4:22; Col. 3:9), but in knowledge and holiness of the truth created after the image of God (Eph. 4:24; Col. 3:10; Rom. 12:2)" (BB Warfield, Biblical and Theological Studies, 351).聖經設想救贖的救贖續期的人的基礎上恢復與神在基督裡,並提出它涉及“激進和徹底的轉變帶來的靈魂( Rom. 12:2 ;弗。 4點23分)上帝聖靈(提圖斯3時05分;弗。 4時24分) ,據此我們成為'新好男人' ( Eph. 4點24分;上校3:10 ) ,不再符合這個世界(羅馬書。 12:2 ;弗。 4時22分;上校3時09分) ,但在知識和神聖的真理之後建立的形象,上帝( Eph. 4時24分;上校3:10 ;光盤。 12:2 ) “ ( BB心跳沃菲爾德,聖經和神學研究, 351 ) 。 Regeneration is the "birth" by which this work of new creation is begun, as sanctification is the "growth" whereby it continues (I Pet. 2:2; II Pet. 3:18).再生是“誕生”的這一工作的新創造的開始,因為成聖是“增長” ,即繼續(一寵物。二點零二;二寵物。三時18分) 。 Regeneration in Christ changes the disposition from lawless, Godless self-seeking (Rom. 3:9-18; 8:7) which dominates man in Adam into one of trust and love, of repentance for past rebelliousness and unbelief, and loving compliance with God's law henceforth.在基督再生變化的處置從無法無天, Godless自我尋求( Rom. 3:9-18 ; 8點07 ) ,其中佔主導地位的人之一亞當信任和愛,懺悔過去的叛逆和不信教,並遵守愛好上帝的法律從此以後。 It enlightens the blinded mind to discern spiritual realities (I Cor. 2:14-15; II Cor. 4:6; Col. 3:10), and liberates and energizes the enslaved will for free obedience to God (Rom. 6:14, 17-22; Phil. 2:13).它啟發了利令智昏銘記辨別精神現實(一心病。 2:14-15 ;二心病。 4時06分;上校3:10 )和解放和活力的奴役將免費服從上帝( Rom. 6 : 14 , 17-22 ;菲爾。 2點13分) 。

The use of the figure of new birth to describe this change emphasizes two facts about it.使用新的數字來描述出生這一變化強調了兩個事實的。 The first is its decisiveness.首先是它的決斷。 The regenerate man has forever ceased to be the man he was; his old life is over and a new life has begun; he is a new creature in Christ, buried with him out of reach of condemnation and raised with him into a new life of righteousness (see Rom. 6:3-11; II Cor. 5:17; Col. 3:9-11).該男子已再生永遠不再是他的人;他的生命已經結束,新的生活已經開始,他是一個新的動物在基督裡,他埋在一起遙不可及的譴責,並提出與他進入了一個新生活義(見光盤。 6:3-11 ;二心病。 5時17分;上校3:9-11 ) 。 The second fact emphasized is the monergism of regeneration.第二個事實是monergism強調再生。 Infants do not induce, or cooperate in, their own procreation and birth; no more can those who are "dead in trespasses and sins" prompt the quickening operation of God's Spirit within them (see Eph. 2:1-10).嬰幼兒不誘導,或合作,他們自己的生育和出生;沒有更多可誰是這些“死在過犯和罪孽”迅速加快運作上帝的精神(見弗。 2:1-10 ) 。 Spiritual vivification is a free, and to man mysterious, exercise of divine power (John 3:8), not explicable in terms of the combination or cultivation of existing human resources (John 3:6), not caused or induced by any human efforts (John 1:12-13) or merits (Titus 3:3-7), and not, therefore, to be equated with, or attributed to, any of the experiences, decisions, and acts to which it gives rise and by which it may be known to have taken place.精神vivification是一個免費的,而且對人類神秘,行使神聖的權力(約3點08 ) ,而不是解釋方面的結合,或種植的現有人力資源(約3點06分) ,不造成或引起任何人的努力(約1:12-13 )或是非曲直(提圖斯3:3-7 ) ,而不是因此,等同,或歸因於,任何的經驗,決定和行為,它產生,受它這可能是已知有發生。

Biblical Presentation聖經介紹

The noun "regeneration" (palingenesia) occurs only twice.名詞“再生” ( palingenesia )只發生兩次。 In Matt.在馬特。 19:28 it denotes the eschatological "restoration of all things" (Acts 3:21) under the Messiah for which Isreal was waiting. 19:28它指的末世論“恢復所有的東西” (使徒行3時21分)根據彌賽亞而以色列正在等待。 This echo of Jewish usage points to the larger scheme of cosmic renewal within which that of individuals finds its place.這種迴聲的猶太使用點,更大的計劃範圍內的宇宙延長該個人認為它的位置。 In Titus 3:5 the word refers to the renewing of the individual. 3點05分在提多書一詞指的是延長個人。 Elsewhere, the thought of regeneration is differently expressed.另外,思想再生是不同意見。

In OT prophecies regeneration is depicted as the work of God renovating, circumcising, and softening Israelite hearts, writing his laws upon them, and thereby causing their owners to know, love, and obey him as never before (Deut. 30:6; Jer. 31:31-34; 32:39-40; Ezek. 11:19-20; 36:25-27).在加時賽的預言再生描繪成上帝的工作,改造, circumcising ,並軟化以色列人的心中,寫他們的法律,從而導致它們的主人知道,愛情的話,他比以往任何時候( Deut. 30:6 ;哲。 31:31-34 ; 32:39-40 ;結。 11:19-20 ; 36:25-27 ) 。 It is a sovereign work of purification from sin's defilement (Ezek. 36:25; cf. Ps. 51:10), wrought by the personal energy of God's creative outbreathing the personal energy of God's creative outbreathing ("spirit": Ezek. 36:27; 39:29).它是一個主權工作純化罪惡的污辱( Ezek. 36:25 ;比照。聚苯乙烯。 51:10 ) ,個人所造成的能源上帝的創造性的個人能源outbreathing上帝的創造性outbreathing ( “精神” :結。 36 : 27 ; 39:29 ) 。 Jeremiah declares that such renovation on a national scale will introduce and signal God's new messianic administration of his covenant with his people (Jer. 31:31; 32:40).耶利米宣告,此類改造在全國范圍內將引進和信號上帝的新救世主管理其公約與他的人民( Jer. 31:31 ; 32:40 ) 。

In the NT the thought of regeneration is more fully individualized, and in John's Gospel and First Epistle the figure of new birth, "from above" (anothen: John 3:3, 7, Moffatt), "of water and the Spirit" (ie, through a purificatory operation of God's Spirit: see Ezek. 36:25-27; John 3:5; cf. 3:8), or simply "of God" (John 1:13, nine times in I John), is integral to the presentation of personal salvation.在新界的思想再生是更充分地個體化,並在約翰福音和第一使徒的數字新出生, “從上面” ( anothen :約翰三點03分, 7日,莫發特) , “水和聖靈” (即通過淨化行動上帝的精神:見結。 36:25-27 ;約翰三點○五;比照。 3點08分) ,或簡單的“上帝” (約1點13分, 9次在約翰一)是不可分割的介紹個人救贖。 The verb gennao (which means both "beget" and "bear") is used in these passages in the aorist or perfect tense to denote the once-for-all divine work whereby the sinner, who before was only "flesh," and as such, whether he knew it or not, utterly incompetent in spiritual matters (John 3:3-7), is made "spirit" (John 3:6), ie, is enabled and caused to receive and respond to the saving revelation of God in Christ.動詞gennao (這意味著這兩個“招致”和“熊” )是用於在這些通道中的aorist或完成式指一度為所有神聖的工作,使罪人,誰面前只有“肉” ,並作為例如,他是否知道這一點,完全不稱職的精神事項(約3:3-7 ) ,是“精神” (約3時06 ) ,即是啟用並造成接收和答复的節能啟示神在基督裡。 In the Gospel, Christ assures Nicodemus that there are no spiritual activities, no seeing or entering God's kingdom, because no faith in himself, without regeneration (John 3:1ff.); and John declares in the prologue that only the regenerate receive Christ and enter into the privileges of God's children (John 1:12-13).在福音,基督保證尼科迪默斯,沒有精神的活動,沒有看到或進入神的國,因為沒有自己的信念,沒有再生(約翰3:1頁。 )和約翰宣布的序幕,只有接受基督和再生進入特權,上帝的孩子(約1:12-13 ) 。 Conversely, in the Epistle John insists that there is no regeneration that does not issue in spiritual activities.相反,在使徒約翰堅持認為,沒有再生,這並不問題的精神活動。 The regenerate do righteousness (I John 2:29) and do not live a life of sin (3:9; 5:18: the present tense indicates habitual law-keeping, not absolute sinlessness, cf. 1:8-10); they love Christians (4:7), believe rightly in Christ, and experience faith's victory over the world (5:4).不義的再生(約翰一2時29分) ,沒有生活的罪惡( 3時09 ; 5點18 :目前的緊張表明習慣法維持的,不是絕對的清白,比照。 1:8-10 ) ;他們熱愛基督徒( 4點07分) ,認為正確地在基督裡,信念和經驗的勝利在世界各地( 5點04 ) 。 Any who do otherwise, whatever they claim, are still unregenerate children of the devil (3:6-10).任何誰做,否則,不管他們聲稱,仍然unregenerate兒童的魔鬼( 3:6-10 ) 。

Paul specifies the Christological dimensions of regeneration by presenting it as (1) a lifegiving coresurrection with Christ (Eph. 2:5; Col. 2:13; cf. I Pet. 1:3); (2) a work of new creation in Christ (II Cor. 5:17; Eph. 2:10; Gal. 6:15).保羅指定再生基督層面提出它作為( 1 ) lifegiving coresurrection與基督( Eph. 2:5 ;上校2時13分;比照。我寵物。 1:3 ) ; ( 2 )工作的新創造在基督(二心病。 5點17分;弗。 2點10分;半乳糖。 6:15 ) 。 Peter and James make the further point that God "begets anew" (anagennao: I Pet. 1:23) and "brings to birth" (apokyeo: James 1:18) by means of the gospel.彼得和詹姆斯作出進一步指出,上帝“帶來新的” ( anagennao :我寵物。 1點23分)和“使出生” ( apokyeo :詹姆斯1:18 )借福音。 It is under the impact of the word that God renews the heart, so evoking faith (Acts 16:14-15).它的影響下,這個詞的,上帝再次心臟,因此引起的信念(使徒16:14-15 ) 。

Historical Discussion歷史性的討論

The fathers did not formulate the concept of regeneration precisely.沒有父親的概念,制定再生精確。 They equated it, broadly speakin, with baptismal grace, which to them meant primarily (to Pelagius, exclusively) remission of sins.他們等同它,廣泛speakin ,與洗禮的恩典,這主要是他們(對伯拉糾,只)緩解的罪孽。 Augustine realized, and vindicated against Pelagianism, the necessity for prevenient grace to make man trust and love God, but he did not precisely equate this grace with regeneration.奧古斯丁實現,證明對Pelagianism ,必須前的寬限期,使男子信任和愛上帝,但他不正是這個寬限期等同與再生。 The Reformers reaffirmed the substance of Augustine's doctrine of prevenient grace, and Reformed theology still maintains it. Calvin used the term "regeneration" to cover man's whole subjective renewal, including conversion and sanctification.改革派的實質重申奧古斯丁學說前的寬限期,並仍然保持歸正神學它。卡爾文使用“再生” ,以支付人的整體主觀續期,包括轉換和成聖。 Many seventeenth century Reformed theologians equated regeneration with effectual calling and conversion with regeneration (hence the systematic mistranslation of epistrepho, "turn," as a passive, "be converted," in the AV); later Reformed theology has defined regeneration more narrowly, as the implanting of the "seed" from which faith and repentance spring (I John 3:9) in the course of effectual calling. Arminianism constructed the doctrine of regeneration synergistically, making man's renewal dependent on his prior cooperation with grace; liberalism constructed it naturalistically, identifying regeneration with a moral change or a religious experience.許多17世紀歸正神學等同再生的行之有效的要求和轉換與再生(因此,系統誤譯epistrepho “ ,反過來, ”作為一個被動的, “轉換”中的AV ) ;後來歸正神學確定再生比較狹窄,因為植入的“種子”從信仰和懺悔春季(約翰一3時09 )的過程中行之有效的要求。亞米紐斯主義的理論構建再生協同作用,使人類的延續依賴於他的前合作寬限期;自由主義建造它naturalistically ,確定再生變化與道德或宗教經驗。

The fathers lost the biblical understanding of the sacraments as signs to sir up faith and seals to confirm believers in possession of the blessings signified, and so came to regard baptism as conveying the regeneration which it signified (Titus 3:5) ex opere operato to those who did not obstruct its working.父親失去了聖經了解聖禮的跡象爵士行動的信念和印章,以確認擁有信徒的祝福意味,所以來到方面轉達洗禮再生它標誌著(提圖斯3時05 )前opere operato以這些誰不妨礙其工作。 Since infants could not do this, all baptized infants were accordingly held to be regenerated.由於嬰兒無法做到這一點,所有受洗嬰兒因此被認為是再生。 This view has persisted in all the non-Reformed churches of Christendom, and among sacramentalists within Protestantism.這種觀點一直堅持在所有非歸正會的基督教和新教之間sacramentalists內。

JI Packer季派克
(Elwell Evangelical Dictionary) (規矩福音字典)

Bibliography 參考書目
J. Orr, "Regeneration," HDB; J. Denney, HDCG; BB Warfield, Biblical and Theological Studies; systematic theologies of C. Hodge, III, 1-40, and L. Berkhof, IV, 465-79; A. Ringwald et al., NIDNTT, I, 176ff.; F. Buchsel et al., TDNT, I, 665ff.; B. Citron, The New Birth.學者奧爾, “再生” ,建屋局;學者丹尼HDCG ; BB心跳沃菲爾德,聖經和神學研究;系統theologies的角霍吉,三, 1-40 ,和L. Berkhof ,四, 465-79 ;答: Ringwald等。 , NIDNTT ,我176ff 。 ;樓Buchsel等。 , TDNT ,我665ff 。 ;灣柚子,新生。


Regeneration再生

Advanced Information 先進的信息

Scripture terms by which this work of God is designated:聖經這方面的工作,上帝是指定:

Proof that there is such a thing as is commonly called regeneration.證明有這樣的事情通常稱為再生。

Proofs that believers are subjects of supernatural, or spiritual illumination.證據證明信徒主體的超自然,或精神的光照。

Proof of the absolute necessity of regeneration證明是絕對必要的再生


Regeneration再生

Catholic Information 天主教新聞

(Latin regeneratio; Greek anagennesis and paliggenesia). Regeneration is a Biblico-dogmatic term closely connected with the ideas of justification, Divine sonship, and the deification of the soul through grace. Confining ourselves first to the Biblical use of this term, we find regeneration from God used in indissoluble connection with baptism, which St. Paul expressly calls "the laver of regeneration" (Titus, iii, 5). (拉丁美洲regeneratio ;希臘anagennesis和paliggenesia ) 。再生是一個Biblico ,教條的長期緊密聯繫在一起的想法的理由,神聖sonship和神化的靈魂通過寬限期。圍自己的聖經第一次使用這個詞,我們發現再生上帝不可分割使用方面的洗禮,其中明確要求聖保祿“紫菜再生” (提多書,三,五) 。 In His discourse with Nicodemus (John 3:5), the Saviour declares: "Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God."在他的話語與尼哥底母(約3時05 ) ,救世主宣布: “除非一個人出生了水和聖靈,他不能進入神的國。 ” In this passage Christianity from its earliest days has found the proof that baptism may not be repeated, since a repeated regeneration from God is no less a contradiction than repeated physical birth from a mother.在這段基督教從最初幾天已經找到了證據,證明洗禮不得重複,因為重複再生的上帝是不矛盾一再身體比出生於一個母親。 The idea of "birth from God" enjoys a special favour in the Joannine theology. “的理念誕生來自上帝”享有特殊贊成在Joannine神學。 Outside the Fourth Gospel (i, 12 sq.; iii, 5), the Apostle uses the term in a variety of ways, treating "birth of God" as synonymous now with the "doing of justice" (1 John 5:1, 4 sq.), and elsewhere deducing from it a certain "sinlessness" of the just (1 John 3:9; 5:18), which, however, does not necessarily exclude from the state of justification the possibility of sinning (cf. Bellarmine, "De justificatione", III, xv).以外的第四福音(一, 12平方米;三,五) ,使徒使用的術語是在以各種方式,治療“誕生的上帝”是同義詞現在的“做的正義” (約翰一書5:1 , 4平方米) ,和其他地方的推斷它一定程度的“清白”的正義(約翰一書3時09分; 5:18 ) ,然而,並不一定排除國的理由犯罪的可能性(參見貝拉明“者justificatione ” ,三, XV )號決議。 It is true that in all these passages there is no reference to baptism nor is there any reference to a real "regeneration"; nevertheless, "generation from God", like baptismal "regeneration", must be referred to justification as its cause. Both terms effectually refute the Protestant notion that there is in justification not a true annihilation, but merely a covering up of the sins which still continue (covering-up theory), or that the holiness won is simply the imputation of the external holiness of God or Christ (imputation theory). The very idea of spiritual palingenesis requires that the justified man receive through the Divine generation a quasi-Divine nature as his "second nature", which cannot be conceived as a state of sin, but only as a state of interior holiness and justice.的確,在所有這些段落中沒有提到的洗禮,也沒有提及任何一個真正的“再生” ,但是, “一代神” ,如洗禮“再生” ,必須提到的理由是其原因。雙方條款有效地駁斥了新教的概念,有正當理由不能在一個真正的毀滅,但只是一個掩蓋的罪惡仍在繼續(包括後續的理論) ,或者僅僅是成聖韓元的歸罪外部神聖的上帝或基督(歸責理論) 。的設想精神輪迴要求得到合理的男子通過神代準神性作為他的“第二性質” ,不能被視為一個國家的罪孽,但只能作為一個國家的內部神聖和正義。 Thus alone can we explain the statements that the just man is assured "participation in the divine nature" (cf. 2 Peter 1:4: divinæ consortes naturæ), becomes "a new creature" (Galatians 5:6; 6:15), effects which depend on justifying faith working by charity, not on "faith alone" (sola fides).因此,僅靠我們的聲明解釋說,只是人是有保證的“參與神性” (見彼得後書1:4 : divinæ consortes自然) ,成為“一個新的動物” (加拉太5點06分; 6:15 ) ,影響依賴於合理的信念工作的慈善機構,而不是“信仰本身” (唯獨信心) 。 When the Bible elsewhere refers regeneration to the Resurrection of Jesus Christ (1 Peter 1:3) or to "the word of God who liveth and remaineth forever" (1 Peter 1:23), it indicates two important external factors for justification, which have nothing to do with its formal cause.當聖經其他地方提到的再生復活的耶穌基督(彼得前書1:3 )或“上帝的話,誰和remaineth永遠活著” (彼得前書1時23分) ,這表明兩個重要的外部因素為理由,這沒有任何的正式原因。 The latter text shows that the preaching of the Word of God is for the sinner the introductory step towards justification, which is impossible without faith, whereas the former text mentions the meritorious cause of justification, inasmuch as, from the Biblical standpoint, the Resurrection was the final act in the work of redemption (cf. Luke 24:46 sq.; Romans 4:25; 6:4; 2 Corinthians 5:16).後者的文字表明,宣揚神的話語是罪人介紹的步驟的理由,這是不可能的信仰,而前文提到了功勳原因的理由,因為,從聖經的角度來看,復活了最後文件的工作,贖回(參見路加福音24:46平方米;羅馬書4時25分, 6時04分;哥林多後書五點16 ) 。 To the above-mentioned ideas of regeneration, generation out of God, participation in the Divine nature, and re-creation, a fifth, that of Divine sonship, must be added; this represents the formal effect of justification and is crowned by the personal indwelling of the Holy Ghost in the justified soul (cf. Romans 5:5; 8:11; 1 Corinthians 3:16 sq.; 6:19, etc.).上述思想的復興,創造了上帝,參與神性,和再創造,五分之一,即神聖sonship ,必須補充;這是正式生效的理由是王冠上的個人留置的聖靈在合理的靈魂(參見羅馬書五點05 ; 8點11分;哥林多前書3:16平方米; 6點19分,等等) 。 Since, however, this Divine sonship is expressly described as a mere adoptive sonship (filiatio adoptiva, ouiothesis; cf. Romans 8:15 sqq.; Galatians 4:5), it is evident that "regeneration from God" implies no substantial emerging of the soul from the nature of God as in the case of the eternal generation of the Son of God (Christ), but must be regarded as an analogical and accidental generation from God.但是,由於這一神聖sonship是明確說明的僅僅是一個收養sonship ( filiatio adoptiva , ouiothesis ;比照。羅馬書8:15 sqq 。 ;加拉太4點05 ) ,很顯然, “再生上帝”意味著任何實質性新興的靈魂來自上帝的性質的情況一樣永恆的一代神的兒子(耶穌) ,但必須被視為一個類比和意外一代來自上帝。

As regards the use of the term in Catholic theology, no connected history of regeneration can be written, as neither Christian antiquity nor medieval Scholasticism worked consistently and regularly to develop this pregnant and fruitful idea.至於一詞的使用在天主教神學,沒有任何連接的歷史可再生書面,因為它並沒有,也不古代中世紀基督教士林工作始終,並定期為發展這一懷孕的和富有成果的想法。 At every period, however, the Sacrament of Baptism was regarded as the specific sacrament of regeneration, a concept that was not extended to the Sacrament of Penance.在每一個時期,但是,聖洗聖事中被視為具體聖禮的再生,這一概念並沒有擴大到聖懺悔。 Irenæus repeatedly interprets the Pauline term "re-creation" as the universal regeneration of mankind through the incarnation of the Son of God in the womb of the Blessed Virgin. Irenæus一再解釋波利娜的“再創造”作為人類的普遍再生通過的化身,上帝的兒子在子宮內的聖母。 The idea of regeneration in the sense of individual justification is most conspicuous in the writings of St. Augustine.再生的概念意義上的個人的理由是在最顯眼的著作聖奧古斯丁。 With an unrivalled keenness, he evolved the essential distinction between the birth of the Son of God from the substance of the Father and the generation of the soul from God through grace, and brought together into an organic association regeneration, with its kindred ideas, and justification (cf. eg "Enarr. in Ps. xlix", n. 2 in "PL", XXXVI, 565).一個無與倫比的渴望,他變化的本質區別的誕生,上帝的兒子從實質內容的父親和創造的靈魂來自上帝通過寬限期,並匯集成一個有機協會再生,其親屬的思想,和理由(見例如“ Enarr 。在PS 。 xlix ” ,注2中“發光” , 36 , 565 ) 。 Like the Church, St. Augustine associates justification with faith working through charity, and refers its essence to the interior renewal and sanctification of the soul.像教堂,聖奧古斯丁同夥與信仰的理由,通過慈善工作,並指其精神實質的內部更新和神聖的靈魂。 Thus, St.因此,聖 Augustine is not only the precursor, but also the model of the Scholastics, who worked mainly on the ideas inherited from the great doctor, and contributed essentially to the speculative understanding of the mysterious process of justification.奧古斯丁不僅是前體,而且模型的學術,工作主要是誰的思想繼承了偉大的醫生,並基本上與投機了解神秘的進程的理由。 Adhering strictly to the Bible and tradition, the Council of Trent (Sess. VI, capp. iii-iv, in Denzinger-Bannwart, "Enchiridion", 10th ed., 1908, nn. 795-6) regarded regeneration as fundamentally nothing else than another name for the justification acquired through the Sacrament of Baptism.嚴格遵守聖經和傳統,安理會的遄達( Sess.六, CAPP系統。三,四,在Denzinger - Bannwart , “ Enchiridion ” ,第10版。 , 1908年,神經網絡。 795-6 )視為再生作為根本沒有別的比另一個名稱理由獲得通過聖洗聖事中。 A characteristic view was that of the German Mystics (Eckhart, Tauler, Suso), who prefer to speak of a "birth of God in the soul", meaning thereby the self-annihilation of the soul submerging itself in the Divinity, and the resulting mystical union with God through love.一個典型的看法是,德國神秘(克哈特,陶勒爾,蘇索) ,誰喜歡談論一個“出生在上帝的靈魂” ,這意味著從而自我毀滅的靈魂淹沒自己的神,以及由此產生的神秘聯盟通過與上帝的愛。

In Protestant theology, since the time of the Reformation, we meet great differences of opinion, which are of course to be referred to the various conceptions of the nature of justification.在新教神學,因為時間的改革,我們開會的意見分歧很大,這當然是要提到的各種概念的性質的理由。 In entire accordance with his doctrine of justification by faith alone, Luther identified regeneration with the Divine "bestowal of faith" (donatio fidei), and placed the baptized infant on the same footing as the adult, although he could give no precise explanation as to the way in which the child at its regeneration in baptism could exercise justifying faith (cf. H. Cremer, "Taufe, Wiedergeburt und Kindertaufe", 2nd ed., 1901).在整個按照他的理論的信仰的理由,僅路德確定再生與神“賦予的信仰” (贈與信) ,並把受洗嬰兒在同樣的基礎上為成人,但他可能沒有準確的解釋的方式,兒童在其再生的洗禮可以行使正當信仰(參見閣下克勒梅, “ Taufe , Wiedergeburt與Kindertaufe ” ,第2版。 , 1901年) 。 Against the shallow and destructive efforts of Rationalism, which made its appearance among the Socinians about the end of the sixteenth century and later received a mighty impulse from English Deism, the German "Enlightenment", and French Encyclopedism, a salutary reaction was produced by the Pietists during the seventeenth and eighteenth centuries.對淺水和破壞性努力的理性,這使得其外觀的蘇西尼快要結束的16世紀,後來收到了強大的推動力來自英國自然神論,德國的“啟示” ,和法國Encyclopedism ,有益的反應所產生的虔誠主義者在17和18世紀。 Leaving far behind the old Protestant view, the Pietists (Spener, AH Francke, Zinzendorf) referred regeneration to the personal experience of justification in union with a sincere conversion to a new life, consisting especially in charitable activity.離開遠遠落後於老新教認為,虔誠主義者( Spener ,架AH佛朗基,辛生鐸夫)提到再生,以親身經歷的理由聯盟真誠的轉換到一個新的生命,包括特別是在慈善活動。 German Pietism, systematically cultivated by the so-called Hernhuter, exercised a beneficial effect on English Methodism, which went about securing and strengthening regeneration in "methodical fashion", and which undoubtedly performed good service in the revival of Christian piety.德國虔誠主義,系統地培養所謂Hernhuter ,發揮了有益的影響英語循道,這確保了關於加強再生的“有條理” ,這無疑表現和良好的服務在恢復基督教虔誠。 Especially those sudden conversions--such as are even today striven for and highly prized in Methodist circles, the American revivals and camp meetings, the Salvation Army, and the German Gemeinschaftsbewegung, with all its excrescences and eccentricities--are preferentially given the title of regeneration (cf. E. Wacker, "Wiedergeburt und Bekehrung", 1893).尤其是那些突然轉換-例如,甚至在今天的努力和高度珍視中衛界,美國revivals和營地會議,救世軍和德國Gemeinschaftsbewegung ,同其所有excrescences和偏心率-是優先考慮的標題再生(參見體育瓦克, “ Wiedergeburt與Bekehrung ” , 1893年) 。 Since Schleiermacher the variety and confusion of the views concerning the character of regeneration in learned literature have increased rather than diminished; it is indeed almost a case of everyone to his own liking.自施萊爾馬赫的種類和混亂的意見性質的再生的經驗教訓文學增加了而不是削弱;這的確是一個例子幾乎每個人自己的喜好。 The greatest favour in Liberal and modern Positive theology is enjoyed by the theory of Albert Ritschl, according to which the two distinct moments of justification and reconciliation hold the same relation to each other as forgiveness and regeneration.最贊成自由和現代實證所享有的神學理論的阿爾貝Ritschl ,根據這兩個不同的時刻,理由與和解持相同相互關係的寬恕和再生。 As soon as resistance to God is done away with in justification, and lack of trust in God--or, in other words, sin--is overcome in the forgiveness of sin, reconciliation with God and regeneration enter into their rights, thus inaugurating a new life of Christian activity which reveals itself in the fulfilment of all the obligations of one's station.盡快抵抗上帝是取消的理由,缺乏信任的上帝-或者,換句話說,黃大仙-克服寬恕罪惡,和解與上帝和再生進入他們的權利,從而開創一種新的生活的基督教活動,表明自己在履行所有的義務,一個人的車站。

Turning finally to the non-Christian use of the term, we find "regeneration" in common use in many pagan religions.最後談到了非基督教利用來看,我們發現“再生”在共同使用在許多異教的宗教。 In Persian Mithraism, which spread widely in the West as a religion of the soldiers and officials under the Roman Empire, persons initiated into the mysteries were designated "regenerated" (renatus). While here the word retains its ethico-religious sense, there was a complete change of meaning in religions which taught metempsychosis or the transmigration of souls (Pythagoreans, Druids, Indians), in these the reincarnation of departed souls was termed "regeneration".在波斯語Mithraism ,它廣泛分佈在西方作為一種宗教的士兵和官員在羅馬帝國的人發起的奧秘被指定為“再生” ( renatus ) 。雖然這個詞在這裡保留其ethico宗教意義上說,有徹底改變意義宗教教輪迴或靈魂的輪迴( Pythagoreans ,德魯伊,印度人) ,在這些轉世的靈魂被稱為“再生” 。 This usage has not yet entirely disappeared, as it is current among the Theosophists (cf. ER Hull, "Theosophy and Christianity", Bombay, 1909; and in connection therewith "Stimmen aus Maria-Laach", 1910, 387 sqq., 479 sqq.).這種用法尚未完全消失,因為它是目前在Theosophists (見雌船體, “神智學和基督教” ,孟買, 1909年;和相關的“ Stimmen澳大利亞瑪麗亞Laach ” , 1910年, 387 sqq 。 , 479 sqq 。 ) 。 This view should not be confounded with the use dating from Christ Himself, who (Matthew 19:18) speaks of the resurrection of the dead on the last day as a regeneration (regeneratio).這種觀點不應該混淆使用的歷史可以追溯到耶穌,誰(馬太19:18 )談到,死人復活的最後一天作為再生( regeneratio ) 。

Publication information Written by J. Pohle.出版信息書面由J. Pohle 。 Transcribed by Karli Nabours. The Catholic Encyclopedia, Volume XII.轉錄的Karli Nabours 。天主教百科全書,卷十二。 Published 1911.發布時間1911年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, June 1, 1911. Nihil Obstat , 1911年6月1日。 Remy Lafort, STD, Censor.雷米Lafort ,性病,檢查員。 Imprimatur. +John Cardinal Farley, Archbishop of New York認可。 +約翰法利紅衣主教,大主教紐約


Also, see:此外,見:
Conversion 轉換
Sanctification 成聖
Justification 理由
Confession 自白
Salvation 救世軍

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