Adoptionism adoptionism

General Information 一般資料

Adoptionism, or adoptianism, was a theological doctrine propounded in the 8th century by a Spanish bishop, Elipandus of Toledo. adoptionism ,或adoptianism ,是一個神學教義提出,在8世紀由西班牙的一個主教, elipandus托萊多。 Concerned to distinguish between the divine and human natures of Christ, Elipandus held that in his divinity Christ was the son of God by nature, but in his humanity by adoption only. The doctrine was opposed by the English scholar Alcuin and condemned as heresy by the Council of Frankfurt (794).關注區分神和人的天性的基督, elipandus 舉行,在他的神性耶穌是上帝的兒子,在本質上,但在他的人性所收養。教義是反對由英國學者阿爾昆,並譴責為異端,由安理會的法蘭克福展覽( 794 ) 。 Similar views were held by Paul of Samosata and the followers of Monarchianism.相似的看法,舉行了由保羅的samosata和追隨者monarchianism 。

Bibliography 參考書目
H Belloc, Great Heresies (1938). h貝洛克,偉大的歪理邪說( 1938 ) 。

BELIEVE Religious Information Source web-site相信宗教信息來源
Our List of 2,300 Religious Subjects我們所列出的2300名宗教科目
E-mail電子郵件

Adoptionism adoptionism

Advanced Information 先進的信息

Put most simply, adoptionism is the theory that Jesus was in nature a man who became God by adoption.把最簡單地說, adoptionism是理論,耶穌是在本質上是一個男子,他成了上帝所收養。

The earliest extant work which expresses this position is the Shepherd of Hermas, thought to be written by the brother of the bishop of Rome about AD 150.最早現存的工作,它體現了這一立場是牧羊人的hermas ,被認為寫的兄弟羅馬的主教約公元150 。 It taught that the Redeemer was a virtuous man chosen by God, and with him the Spirit of God was united.它教導說,救贖是一個良性男子選定神,並且與他上帝的精神團結。 He did the work to which God had called him; in fact, he did more than was commanded. Therefore he was by divine decree adopted as a son and exalted to great power and lordship.他的工作,而上帝打電話給他;事實上,他多是指揮的, 所以他是神所通過的法令,作為一個兒子和開天闢地的大國和lordship 。 Adherents of this Christology who were declared heretics in the third century asserted it had at one time been the dominant view in Rome and that it had been handed down by the apostles.持這一christology人被宣布為異端,在第三世紀斷言,它在同一時間被佔主導地位的看法,在羅馬,並表示,它已轉交由使徒。

This view was perpetuated in the second and third century church by the dynamistic monarchians, who taught that Christ was a mere man on whom the power of God came and who was then adopted or constituted the Son of God.這一觀點的延續,在第二和第三世紀的教堂,由dynamistic monarchians ,他告訴我們,基督是一個純粹的男子,其中有上帝的力量,來了,當時他通過或構成上帝的兒子。 A leader in that general movement was Theodotus, who came to Rome from Byzantium about 190.領導者在一般運動西奧多托斯,他們來到羅馬拜占庭約190個。 He taught that Jesus was a man who was born of a virgin through the operation of the Holy Spirit.他告訴我們,耶穌是一個人出生在日本一個處女透過運作聖靈。 After the piety of his life had been tested, the Holy Spirit descended on him at the baptism.之後,虔誠的他的生活模式,並經過測試,聖靈的後裔對他的洗禮。 By this means he became Christ and received the power for his special ministry.由這意味著他成為基督,並獲得權力,為他的特別部。 But he was still not fully God; that was achieved through resurrection.但他仍然不能完全神,即是透過復活。 Theodotus was excommunicated by the Roman Church, and the effort of his followers to found a separate church early in the third century had little success.西奧多托斯被驅逐,由羅馬教會,以及為爭取他的追隨者,以找到一個單獨的教會早在三世紀已收效不大。

Adoptionism was an attempt to explain the divine and human natures in Christ and their relation to each other. adoptionism是企圖解釋神和人的天性,在基督及其相互關係。 And as the great Christological debates raged during the fourth and fifth centuries, there were always a few who could be accused of taking this position.作為偉大的基督論辯論肆虐期間,第四次和第五次百年來,有,總是有一些人可能被指責為採取這一立場。 It did not flare again extensively, however, until the latter part of the eighth century, when it produced a commotion in the Spanish and Frankish churches.它沒有耀斑再次廣泛,但是,直到後者的一部分,第八世紀時,它產生了commotion在西班牙和法蘭克教堂。

Elipandus, bishop of Toledo from c. elipandus ,主教托萊多從長 780, in his writings on the Trinity expressed the view that Christ was an adopted son; Felix, bishop of Urgel in the Pyrenees, taught a similar position soon thereafter. 780 ,在他的著作對三一表示看法認為,基督被領養的兒子;菲利克斯,主教urgel在比利牛斯山脈,教了類似的立場在此後不久。 Numerous local churchmen opposed them; and their teachings were condemned by three synods under Charlemagne, who assumed the position of ruler of the church in his realm and who was concerned with its unity.許多當地教會人士反對,他們和他們的教誨被譴責三名主教會議根據查理曼,他們假定的立場統治者,教會在他的境界,誰是關心它的統一。 Pope Adrian I also became involved, and the recantation of both men was obtained.教皇阿德里安,我也參與了,和recantation的兩人獲得。 They had a numerous following, however, and extensive efforts were required to bring these people back into the fold.他們進行了無數以下,但和廣泛的努力,必須將這些人趕回到3倍。 The effects of the controversy lasted for decades in Toledo.影響的爭論持續了幾十年,在托萊多。 Possibly remnants of the old Arian heresy contributed to the popularity of adoptionism at this time.可能遺留下來的舊阿里安異端貢獻民望adoptionism在這個時候。

A sound refutation of adoptionism was never made, and leanings in that direction appeared in some scholastic writings during the late Middle Ages.健全駁adoptionism從未取得,並傾向在這一方向出現在一些學術著作在中世紀後期。

HF Vos您短波

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

Bibliography 參考書目
A Harnack, History of Dogma; A Hauck, SHERK, I.一的Harnack ,歷史上的教條; Hauck先生, sherk ,一。


Adoptionism adoptionism

Catholic Information 天主教資訊

Adoptionism, in a broad sense, a christological theory according to which Christ, as man, is the adoptive Son of God; the precise import of the word varies with the successive stages and exponents of the theory. adoptionism ,在廣泛的意義上說,基督論的理論根據,以基督,作為男子,是領養上帝的兒子;確切進口的字不同,同歷次階段和指數的理論。 Roughly, we have (1) the adoptionism of Elipandus and Felix in the eighth century; (2) the Neo-Adoptionism of Abelard in the twelfth century; (3) the qualified Adoptionism of some theologians from the fourteenth century on.大體上,我們有( 1 ) adoptionism的elipandus和Felix在第八世紀( 2 )新adoptionism的阿貝拉爾在12世紀( 3 )合格adoptionism的一些神學家,從14世紀。

(1) Adoptionism of Elipandus and Felix in the Eighth Century This, the original form of Adoptionism, asserts a double sonship in Christ: one by generation and nature, and the other by adoption and grace. ( 1 ) adoptionism的elipandus和Felix在第八世紀的此時,原先的形式adoptionism斷言雙重sonship在基督裡:一個是由一代人與自然的,和其他由收養和恩典。 Christ as God is indeed the Son of God by generation and nature, but Christ as man is Son of God only by adoption and grace.基督為上帝實在是上帝的兒子一代和性質,但以基督為中心的男子是上帝的兒子,只有通過和恩典。 Hence "The Man Christ" is the adoptive and not the natural Son of God.因此, "該名男子的基督"是收養而不是自然神的兒子。 Such is the theory held towards the end of the eighth century by Elipandus, Archbishop of Toledo, then under the Mohammedan rule, and by Felix, Bishop of Urgel, then under the Frankish dominion.這就是理論年底舉行的第八屆世紀elipandus ,大主教托萊多,然後根據穆罕默德的統治,由Felix ,主教urgel ,然後根據法蘭克統治。 The origin of this Hispanicus error, as it was called, is obscure.起源這個hispanicus誤差,因為它是所謂的,又是模糊不清。 Nestorianism had been a decidedly Eastern heresy and we are surprised to find an offshoot of it in the most western part of the Western Church, and this so long after the parent heresy had found a grave in its native land.景教已斷然東部異端,我們驚奇地發現一個分支,它在多數西方國家的一部分,西方教會,而這這麼久後,母公司異端發現了一種嚴重的,在它的故土。 It is, however, noteworthy that Adoptionism began in that part of Spain where Islamism dominated, and where a Nestorian colony had for years found refuge.然而,它值得注意的是, adoptionism開始在這一西班牙的一部分,而泛伊斯蘭主義為主,而一個景教殖民地曾多年找到了他們的避難所。 The combined influence of Islamism and Nestorianism had, no doubt, blunted the aged Elipandus's Catholic sense.合併後的影響,伊斯蘭教和景教了,毫無疑問,淡薄,老年人elipandus的天主教常識。 Then came a certain Migetius, preaching a loose doctrine, and holding, among other errors, that the Second Person of the Blessed Trinity did not exist before the Incarnation.緊隨其後,在一定migetius ,鼓吹一個鬆散的學說,控股,其中包括其他錯誤,即第二人的祝福三一不存在前化身。 The better to confute this error, Elipandus drew a hard and fast line between Jesus as God and Jesus as Man, the former being the natural, and the latter merely the adoptive Son of God.更好地confute這個錯誤, elipandus劃出一條硬性線之間的耶穌是上帝和耶穌的男子,前者是自然,後者只是收養上帝的兒子。 The reassertion of Nestorianism raised a storm of protest from Catholics, headed by Beatus, Abbot of Libana, and Etherius, Bishop of Osma.該重新景教提出了風暴的抗議天主教徒,為首beatus ,住持利巴納, etherius ,主教osma 。 It was to maintain his position that Elipandus deftly enlisted the co-operation of Felix of Urgel, known for his learning and versatile mind.另一方面是為了維持自己的立場,即elipandus巧妙入伍者的合作,菲利克斯的urgel ,俗稱為自己的學習和多才多藝的心態。 Felix entered the contest thoughtlessly.菲利克斯進入競賽加思考。 Once in the heat of it, he proved a strong ally for Elipandus, and even became the leader of the new movement called by contemporaries the Haeresis Feliciana.一次是在熱的,他證明了一個強大的盟友elipandus ,甚至成為領導者的新的運動,呼籲由當代人的haeresis feliciana 。 While Elipandus put an indomitable will at the service of Adoptionism, Felix gave it the support of his science and also Punic faith.而elipandus把頑強的鬥志,在服務adoptionism ,費了,它的支持,他的科學也匿信仰。 From Scripture he quoted innumerable texts.從經文中,他引用了無數次的文本。 In the patristic literature and Mozarabic Liturgy he found such expressions as adoptio, homo adoptivus, ouios thetos, supposedly applied to the Incarnation and Jesus Christ.在教父的著作和莫扎拉布素歌禮儀中,他發現這些詞句,作為adoptio ,同質adoptivus , ouios thetos ,理應適用的化身和耶穌基督。 Nor did he neglect the aid of dialectics, remarking with subtilty that the epithet "Natural Son of God" could not be predicated of "The Man Jesus", who was begotten by temporal generation; who was inferior to the Father; who was related not to the Father especially, but to the whole Trinity, the relation in questions remaining unaltered if the Father or the Holy Ghost had been incarnate instead of the Son.他也沒有忽視援助的辯證法, remarking與subtilty認為修飾語"的自然神的兒子"不能推測, "該名男子耶穌" ,他們是造物主的時序生成;誰劣的父親,誰是不相關該名父親特別是,而且是對整個三一,關係問題,其餘不變,如果父親或聖靈已肉身而不是兒子。 Elipandus's obstinacy and Felix's versatility were but the partial cause of the temporary success of Adoptionism. elipandus的固執和Felix的多才多藝人,但部分原因,暫時的成功adoptionism 。 If that offspring of Nestorianism held sway in Spain for wellnigh two decades and even made an inroad into southern France, the true cause is to be found in Islamitic rule, which practically brought to naught the control of Rome over the greater part of Spain; and in the over-conciliatory attitude of Charlemagne, who, in spite of his whole-souled loyalty to the Roman Faith, could ill afford to alienate politically provinces so dearly bought.如果後代景教舉行擺動,在西班牙為wellnigh兩個幾十年甚至作出了出入法國南部,真正的原因是被發現在islamitic規則,實際上帶來的是徒勞的控制,羅馬大部份西班牙;在過懷柔的態度,查理曼人,儘管他全心全意souled忠於羅馬的信仰,絕不能自絕於政治省份渴望買。 Of the two heresiarchs, Elipandus died in his error.上述兩個heresiarchs , elipandus死在他的錯誤。 Felix, after many insincere recantations, was placed under the surveillance of Leidrad of Lyons and gave all the signs of a genuine conversion.菲利克斯,經過許多言不由衷的recantations ,劃歸監察leidrad的里昂和作了種種跡象一種真正的轉換。 His death would even have passed for a repentant's death if Agobar, Leidrad's successor, had not found among his papers a definite retraction of all former retractions.他的去世,甚至會已通過了懺悔之死,如果agobar , leidrad的繼任者外,並沒有發現他的論文一定回縮所有前撤回。 Adoptionism did not long outlive its authors. adoptionism不長outlive及其作者。 What Charlemagne could not do by diplomacy and synods (Narbonne, 788; Ratisbon, 792; Frankfort, 794; Aix-la-Chapelle, 799) he accomplished by enlisting the services of missionaries like St. Benedict of Aniane, who reported as early as 800 the conversion of 20,000 clerics and laymen; and savants like Alcuin, whose treatises "Adv. Elipandum Toletanum" and "Contra Felicem Urgellensem" will ever be a credit to Christian learning.什麼查理曼不能做,由外交和主教會議( narbonne , 788 ;拉蒂斯邦, 792 ;法蘭克福, 794名;埃克斯-香格里拉- C hapelle的,有7 99個) ,他的成就並爭取服務的傳教士一樣,聖本篤的阿尼亞訥,他報告了早800轉換20000神職人員和普通人; savants像阿爾昆,其論文"副elipandum toletanum "和"矛盾felicem urgellensem "將永遠是一個信用,以基督教學習。

The official condemnation of Adoptionism is to be found (1) in Pope Hadrian's two letters, one to the bishops of Spain, 785, and the other to Charlemagne, 794; (2) in the decrees of the Council of Frankfort (794), summoned by Charlemagne, it is true, but "in full apostolic power" and presided over by the legate of Rome, therefore a synodus universalis, according to an expression of contemporary chroniclers.這位官員譴責adoptionism就是要找到( 1 )在教皇哈德良的兩封信,一到主教是西班牙, 785 ,和其他以查理曼, 794 ( 2 )在法令理事會法蘭克福( 794 )傳喚查理曼,這是事實,但"在充分使徒力量" ,並主持由legate的羅馬,因此synodus universalis ,根據表達了當代史家。 In these documents the natural divine filiation of Jesus even as man is strongly asserted, and His adoptive filiation, at least in so far as it excludes the natural, is rejected as heretical.在這些文件中的自然神的父子關係的耶穌,甚至由於人是極力宣稱,他和他收養親子關係,至少在目前為止,因為它排除了自然的,是否決,因為異端邪說。 Some writers, mainly Protestant, have tried to erase from Adoptionism all stain of the Nestorian heresy.一些作家,主要是新教徒,都試圖抹掉,從adoptionism所有染色的景教異端。 These writers do not seem to have caught the meaning of the Church's definition.這些作家似乎沒有引起含義教會的定義。 Since sonship is an attribute of the person and not of the nature, to posit two sons is to posit two persons in Christ, the very error of Nestorianism.自sonship是一個屬性的人,而不是性質,要把兩個兒子的目的是要把兩個人在基督裡,很錯誤的景教。 Alcuin exactly renders the mind of the Church when he says, "As the Nestorian impiety divided Christ into two persons because of the two natures, so your unlearned temerity divided Him into two sons, one natural and one adoptive" (Contra Felicem, I, PL CI, Col. 136).阿爾昆正是使心中的教堂時,他說: "由於景教不虔誠基督劃分成兩個人,因為這兩個性質,因此,你unlearned竟然除以他的兩個兒子,一個自然人和一個領養" (矛盾felicem ,我,特等詞,上校136 ) 。 With regard to the arguments adduced by Felix in support of his theory, it may be briefly remarked that (1) such scriptural texts as John, xiv, 28, had already been explained at the time of the Arian controversy, and such others as Rom., viii, 29, refer to our adoption, not to that of Jesus, Christ is nowhere in the Bible called the adopted Son of God; nay more, Holy Scripture attributes to "The Man Christ" all the predicates which belong to the Eternal Son (cf. John 1:18; 3:16; Romans 8:32).對於論點,由Felix支持他的理論,它可以簡單地表示, ( 1 ) ,如聖經的文本作為約翰, 14 , 28 ,已經解釋過了時間的阿里安爭議,而這些別人光碟,八, 29 ,是指我們採用,而不是當年的耶穌,基督是行不通的,在聖經中被稱為通過上帝的兒子;不僅如此,更神聖的經文屬性,以"該名男子的基督"的所有謂詞屬於永恆兒子(參見約翰1:18 ; 3:16 ;羅馬書8時32分) 。 (2) The expression adoptare, adoptio, used by some Fathers, has for its object the sacred Humanity, not the person of Christ; the human nature, not Christ, is said to be adopted or assumed by the Word. ( 2 )表達adoptare , adoptio ,用一些父親,已為它的對象神聖的人類,而不是人的基督人的本質,而不是基督,據說是通過或承擔這個詞。 The concrete expression of the Mozarabic Missal, Homo adoptatus, or of some Greek Fathers, ouios thetos, either does not apply to Christ or is an instance of the not infrequent use in early days of the concrete for the abstract.具體表現形式的莫扎拉布素歌missal ,同質adoptatus ,或一些希臘教父, ouios thetos ,要么並不適用於基督或者是一個實例的並不罕見,在使用之初,具體為抽象。 (3) The dialectical arguments of Felix cease to have a meaning the moment it is clearly understood that, as St. Thomas says, "Filiation properly belongs to the person". ( 3 )辯證的論點菲利克斯不再有一個含義,目前它是清楚明白,正如聖托馬斯說, "父子關係,妥善屬於其人" 。 Christ, Son of God, by His eternal generation, remains Son of God, even after the Word has assumed and substantially united to Himself the sacred Humanity; Incarnation detracts no more from the eternal sonship than it does from the eternal personality of the Word.耶穌,上帝的兒子,由他永恆的一代人,仍然是上帝的兒子,即使一詞之後上台,並大幅團結,以自己的神聖人性;化身分散,沒有更多的從永恆sonship比它從永恆的人格一詞。 (See NESTORIANISM.) (見景教) 。

(2) New-Adoptionism of Abelard in the Twelfth Century ( 2 )新adoptionism的阿貝拉爾在12世紀

The Spanish heresy left few traces in the Middle Ages.西班牙的異端留下的痕跡在中世紀。 It is doubtful whether the christological errors of Abelard can be traced to it.這是令人懷疑是否基督論的錯誤阿貝拉爾可以追溯到它。 They rather seem to be the logical consequence of a wrong construction put upon the hypostatical union.他們,而不是似乎更合乎邏輯的後果是一個錯誤的建設提出後, hypostatical聯盟。 Abelard began to question the truth of such expressions as "Christ is God"; "Christ is man".阿貝拉爾開始質疑真相的這些詞句, "基督是上帝" , "基督是人" 。 Back of what might seem a mere logomachy there is really, in Abelard's mind, a fundamental error.後面的是什麼似乎僅僅logomachy的確是,在阿貝拉爾的頭腦,從根本上的錯誤。 He understood the hypostatical union as a fusion of two natures, the divine and the human.他理解hypostatical聯盟作為一個融合的兩個性質,神聖和人類。 And lest that fusion become a confusion, he made the sacred Humanity the external habit and adventitious instrument of the Word only, and thus denied the substantial reality of "The Man Christ" -- "Christus ut homo non est aliquid sed dici potest alicuius modi."與以免融合成為一種混亂,他的神聖人類外在的習慣和偶然的工具,這個詞只,從而否認了可觀的現實, "該名男子的基督" -"基督對人類非預測a liquid的S EDd icip otesta licuius莫迪" It is self-evident that in such a theory the Man Christ could not be called the true Son of God.這是不言自明的,在這樣的理論,該名男子基督不能稱其為真正的上帝的兒子。 Was He the adoptive Son of God?他收養上帝的兒子? Personally, Abelard repudiated all kinship with the Adoptionists, just as they deprecated the very idea of their affiliation to the Nestorian heresy.我個人來說,阿貝拉爾推翻一切親情與adoptionists ,正如他們已廢棄非常的想法,他們無黨派人士,向景教異端。 But after Abelard's theory spread beyond France, into Italy, Germany and even the Orient, the disciples were less cautious than the master.但經過阿貝拉爾的理論擴散到法國,到意大利,德國,甚至整個東方,弟子不太謹慎比碩士。 Luitolph defended at Rome the following proposition -- "Christ, as man, is the natural son of man and the adoptive Son of God"; and Folmar, in Germany, carried this erroneous tenet to its extreme consequences, denying to Christ as man the right to adoration. luitolph辯護,在羅馬下列命題-"基督,由於人,是自然之子,人與收養上帝的兒子" ; f olmar,在德國,進行了這種錯誤特尼特其極端的後果,否認以基督為中心的男子在有權朝拜。 Abelard's new-Adoptionism was condemned, at least in its fundamental principles, by Alexander III, in a rescript dated 1177: "We forbid under pain of anathema that anyone in the future dare assert that Christ as man is not a substantial reality (non esse aliquid) because as He is truly God, so He is verily man."阿貝拉爾的新式adoptionism被譴責的,至少在其基本原則中,亞歷山大三世,在一個rescript日期1177說: "我們不能下的痛苦詛咒任何人,在未來敢於斷言,以基督為中心的男子是不是一個實質性現實(非本質aliquid ) ,因為他是真正的上帝,所以他能眾志成城人" 。 The refutation of this new form of Adoptionism, as it rests altogether on the interpretation of the hypostatical union, will be found in the treatment of that word.該駁斥這種新形式的adoptionism ,因為它完全休息就解釋了hypostatical聯盟,會被發現在治療這個詞。 (See HYPOSTATIC UNION.) (見本質聯盟) 。

(3) Qualified Adoptionism of Later Theologians ( 3 )合格adoptionism後來神學家

The formulas "natural Son of God", "adopted Son of God" were again subjected to a close analysis by such theologians as Duns Scotus (1300); Durandus a S. Portiano (1320); Vasquez (1604); Francisco Suárez (1617).該公式的"自然神的兒子" , "通過上帝的兒子" ,再次受到仔細分析這種神學作為duns scotus ( 1300 ) ; durandus 1第portiano (第1320 ) ;巴斯克斯( 1604 ) ,弗朗西斯蘇亞雷斯(第1617 ) 。 They all admitted the doctrine of Frankfort, and confessed that Jesus as man was the natural and not merely the adoptive Son of God.他們都承認了這一學說的法蘭克福,並供述說,耶穌是名男子是自然而不是只收養上帝的兒子。 But besides that natural sonship resting upon the hypostatical union, they thought there was room for a second filiation, resting on grace, the grace of union (gratia unionis).但除了自然sonship休息後, hypostatical聯盟,他們以為有空間,為第二次親子關係,休息的寬限期,在寬限期的聯盟(特惠unionis ) 。 They did not agree, however, in qualifying that second filiation.他們不同意,但是,在預選賽第二父子關係。 Some called it adoptive, because of its analogy with our supernatural adoption.有的稱它是領養的,也由於它的比喻與我們的超自然通過。 Others, fearing lest the implication of the word adoption might make Jesus a stranger to, and alien from God, preferred to call it natural.其他人,怕以免蘊涵的字通過可能會使耶穌陌生,而外國人來自天主的愛,寧可稱之為自然的。 None of these theories runs counter to a defined dogma; yet, since sonship is an attribute of the person, there is danger of multiplying the persons by multiplying the filiations in Christ.所有這些理論背道而馳的,以明確的教義,但由於sonship是一個屬性的人,有危險性的相乘者乘以filiations在基督裡。 A second natural filiation is not intelligible.第二次的自然血緣關係,是不理解。 A second adoptive filiation does not sufficiently eschew the connotation of adoption as defined by the Council of Frankfort.第二個收養親子關係並沒有充分地避開內涵通過界定安理會的法蘭克福。 "We call adoptive him who is stranger to the adopter." "我們呼籲收養他的人是陌生認養" 。 The common mistake of these novel theories, a mistake already made by the old Adoptionists and by Abelard, lies in the supposition that the grace of union in Christ, not being less fruitful than habitual grace in man, should have a similar effect, viz., filiation.共同的錯誤,這些新穎的理論,錯誤的,已取得的舊adoptionists和阿貝拉爾,關鍵在假定的恩典聯盟在基督裡,沒有那麼豐碩,比慣常的寬限期,在人,應該有一個類似的效果,即。 ,親子關係。 Less fruitful it is not, and yet it cannot have the same effect in Him as in us, because to Him it was said: "Thou art my Son, today have I begotten Thee" (Hebrews 1:5); and to us, "You were afar off" (Ephesians 2:13).少了卓有成效的,這是絕對不能,但它不能產生同樣的效果,在他為在美的,因為他是說: "你的藝術是我的兒子,今天我有造物主祢" (希伯來書1:5 ) ;和對我們來說, "你遠方小康" (以弗所書2時13分) 。

Publication information Written by JF Sollier.出版信息書面由JF sollier 。 Transcribed by Bob Knippenberg.轉錄由鮑勃克尼彭貝格。 The Catholic Encyclopedia, Volume I. Published 1907.天主教百科全書第一卷出版, 1907年。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, March 1, 1907. nihil obstat , 1907年3月1日。 Remy Lafort, STD, Censor.人頭馬lafort ,性病,檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教,大主教紐約


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


Send an e-mail question or comment to us: E-mail發送電子郵件的問題或意見給我們:電子郵箱

The main BELIEVE web-page (and the index to subjects) is at主要相信網頁(和索引科目),是在