Sin單仲偕

General Information 一般資料

Sin is a theological term for evil behavior, individual or corporate.單是一個神學任期為邪惡的行為,個人或法人。 It is to be distinguished from crime, a legal term applied to a breach of the rules that society imposes on its members, and from vice, a moral term applied to a practice or habit that is injurious to a person's moral nature. Sin specifically refers to conduct that involves a wrong attitude toward God and results in alienation from him.它是有別於犯罪,一個法律術語,適用於違反規則的社會強加給其成員,由副主席,在道義上來說,應用到實踐中,或習慣,這是有害於一個人的道德本質。 罪過具體指進行這牽涉到一個錯誤的態度,上帝和成果轉讓,由他。

All the major religions have a concept of sin, although they differ widely in their interpretation of its meaning.所有主要宗教有一個概念,單仲偕,雖然他們有很大的出入,在他們的詮釋其意義。 Hinduism, for example, in the doctrine of Karma, presents a system by which human action works itself out in retribution or reward by rebirth in another existence.印度教,例如,在學說的因果報應,是一個制度,使人類行動工程本身列報應或報酬,由重生在另一個的存在。 Good action loosens the grip of the world of the senses; bad action degrades and binds its victim more fully to the cycle of karma and the Transmigration of Souls.好的行動,放寬把握世界的感官;壞行動降解並具約束力,它的受害者更充分地循環,因果報應和輪迴的靈魂。 Final deliverance from the round of rebirths comes only when the soul ceases to desire or to act and is absorbed into the divine source from which it came.最後救我們脫離了一輪rebirths來,只有當心靈不再慾望或行為,是吸收到神源,由它來了。

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Judaism, Islam, and Christianity teach that sin is an offense against a personal God. In the Old Testament, or Hebrew Bible, sin is seen as transgression against the command or law of God. 猶太教,伊斯蘭教和基督教教導說,單是攻擊一個個人的神,在舊約,或希伯來語聖經,單是被視為對海侵的指揮或法律的上帝。 The first sin was committed by Adam and Eve, and the effects of that sin have passed on to their descendants.第一單是由亞當和夏娃,而且其作用的說,單轉嫁到他們的後代。 In Christian theology this Original Sin is understood to have resulted in a change in the souls of individuals so that they are born as sinners and the tendency to sin is rooted in their nature.在基督教神學這原罪的理解是,造成了變化,在靈魂的個人,讓他們有天生的罪人,並傾向單是植根於他們的本質。

Islamic teaching on sin derives from the ethical and religious injunctions of the Koran and traditions (hadith).伊斯蘭教學對單來自倫理和宗教禁制令的可蘭經和傳統(聖訓) 。 It has much in common with the Old Testament concept of sin.它有很多共同之處,與舊約概念罪惡的。 Islam also recognizes the power of God to forgive the repenting sinner through his infinite mercy.伊斯蘭教還承認上帝的力量寬恕悔改的罪人通過他的無限仁慈。

A sin, in Christian theology, is not only a deed, but also a thought, motive, or desire in opposition to the eternal law of God.一種罪過,在基督教神學的,不僅是一個契約,但也是一個思想,動機,或慾望,反對永恆上帝的法規。 This is illustrated by the traditional teaching of the Seven Deadly Sins: pride, avarice, lust, envy, gluttony, anger, and sloth.這表現在傳統教學中的七個致命的罪孽:驕傲,貪婪,好色羨慕,吃喝玩樂,憤怒和懶惰。 Pride is regarded as the sin that most surely separates a sinner from the grace of God. Deliverance is possible only through Jesus Christ, whose sacrificial death redeems the repentant sinner from the penalty and power of sin. 自豪的是被視為單,大部分肯定是政企分開,一個罪人來自天主的恩典。救贖是可能的,只有通過耶穌基督,其祭祀死贖回了懺悔的罪人,從刑罰和權力的罪孽。

Charles W Ranson查爾斯瓦特ranson

Bibliography 參考書目
B Harring, Sin in the Secular Age (1974); S Hilary, Changing Conceptions of Original Sin (1987); V Palachovsky and C Vogel, Sin in the Orthodox Church and in the Protestant Churches (1966); CR Smith, The Biblical Doctrine of Sin (1953). b harring ,單在世俗的時代( 1974年) ; s希拉蕊,轉變觀念的原罪( 1987 ) ; v palachovsky和C傅高義,單在東正教教堂和新教教堂( 1966年) ;鉻史密斯,聖經教義罪惡( 1953 ) 。


Sin單仲偕

Advanced Information 先進的信息

Sin is "any want of conformity unto or transgression of the law of God" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24).單是"任何想要的整合所不欲,或侵該法的上帝" ( 1約翰3點04分;光碟。 4:15 ) ,在外來狀態和習慣的靈魂,以及在向外地進行了人生無論遺漏或委託他人(羅馬書6:12-17 ; 7:5-24 ) 。 It is "not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties.它"不是一個單純違反法律,我們的憲法,也沒有該系統的事情,而是一項犯罪行為對個人lawgiver和道德總督的人證明了他的法律與刑罰。

The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God.靈魂認為罪孽是一直保持清醒,他的罪過是( 1 )在本質上,情節惡劣,造成污染,以及( 2 ) ,它應該得到公正的處罰,並呼籲下跌正義上帝所憎惡的。 Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and (2) pollution (macula).", Hodge's Outlines. The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15). The origin of sin is a mystery, and must for ever remain such to us.因此,單仲偕,附有兩個不可分割的字, ( 1 )虐待沙漠,內疚( reatus )和( 2 )污染(黃斑) 。 " , Hodge的提綱。品德的一個人的行動是由道德狀況的他心。處置,以單,或習慣的心靈,導致了罪孽深重的行為,本身也是罪過(羅馬書6:12-17 ;加爾。 5時17分;詹姆斯1:14 , 15 ) 。原產地單是一個謎,而且必須永遠保持這種我們。

It is plain that for some reason God has permitted sin to enter this world, and that is all we know.這是平原表示,由於某些原因上帝已准許單進入這個世界,這就是我們所知道的。 His permitting it, however, in no way makes God the author of sin.他的允許,但是,在沒有辦法讓上帝作者罪惡的。 Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit.亞當的罪孽(創3:1-6 )包括在其屈服的衝擊和誘惑,吃了禁果。 It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command.它涉及資訊科技, ( 1 )的罪,不信者,幾乎使上帝的一個騙子;及( 2 )有罪的抗命,以積極的指揮。 By this sin he became an apostate from God, a rebel in arms against his Creator.這個罪過,他成了一個叛教者來自上帝,反叛分子在拿起武器反對他的創造者。 He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.他失去了贊成上帝與共融與他,他的整個自然成了腐化,而且他招致的罰款,參與該公約的工程。

Original sin原罪

"Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation." "我們的第一個家長的根源,是全人類的,他有罪,他們是單可扣抵,同時死在罪惡和腐化性質分別轉達了他們的所有子孫,降,從他們由普通的一代" 。 Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor. 15:22-45).亞當是由神聯邦頭部及代表所有的,他的後代,因為他還其自然的頭腦,所以當他倒地後,他們減少與他(羅馬書5:12-21 1肺心病。 15:22-45 ) 。 His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, ie, (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin. "Original sin" is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam.他的感化是他們的試用期,以及他屬於自己的秋天, 因為亞當的第一單,所有他的後代來到融入世界,在一個國家的罪惡和譴責,即( 1 )一個國家的道德腐敗,以及( 2 )罪惡感,具有司法歸罪於他們有罪的亞當的第一單"原罪" ,是經常運用得宜,是指只有道德腐敗,其整體的性質所繼承的所有男性從亞當。

This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called "sin" (Rom. 6:12, 14, 17; 7:5-17), the "flesh" (Gal. 5:17, 24), "lust" (James 1:14, 15), the "body of sin" (Rom. 6:6), "ignorance," "blindness of heart," "alienation from the life of God" (Eph. 4:18, 19). 這個繼承了道德腐敗存在於: (一)喪失原義和( 2 )存在一個常數易受邪惡,這是從根本上和原產地的所有實際的罪過,它是所謂的"罪惡" (羅馬書六: 12 , 14 , 17 ; 7:5-17 ) , "肉" ( gal. 5點17 , 24 ) , "慾望" (詹姆斯1:14 , 15歲) , "身體的罪" (羅馬書六: 6 ) , "愚昧" , "盲目性心" , "異化,從生活中的上帝" (以弗所書4時18分, 19 ) 。 It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul.它是影響和depraves完整的人,其發展趨勢仍是向下,以不斷加深腐敗,有剩餘的,沒有療養元素的靈魂。 It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7).這是一個總的墮落的,這也是舉世所繼承的所有自然的後裔,亞當(羅馬書3:10-23 ; 5:12-21 ; 8時07分) 。

Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph. 2:1; 1 John 3:14). pelagians否認原罪,並把男子作為本質上道義上和精神上好;半pelagians認為他是在道義不適;奧古斯丁會士,或者是因為他們還呼籲, calvinists ,男子方面正如上文所述,在精神上死亡(以弗所書2 : 1 ,約翰3點14分) 。

The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men.該學說的原罪就是證明, ( 1 )從事實的世界罪孽的男人。 "There is no man that sinneth not" (1 Kings 8:46; Isa. 53:6; Ps. 130: 3; Rom. 3:19, 22, 23; Gal. 3:22). "有沒有人說, sinneth不" ( 1國王8時46分;伊薩。 53:6 ;聚苯乙烯130 : 3名;光碟。 3時19分,第22 ,第23條;加爾。 3時22分) 。 (2.) From the total depravity of man. ( 2 )從總的墮落的人。 All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15: 14-16; Gen. 6:5,6).所有男人被宣布為一貧如洗的任何原則的精神文化生活;男子的變節從上帝是完全徹底地(職務15 : 14-16 ;將軍6:5,6 ) 。 (3.) From its early manifestation (Ps. 58:3; Prov. 22:15). ( 3 )從它的早期表現(詩篇58:3 ;省22:15 ) 。 (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17). ( 4 ) ,而且事實證明,也從必要性,絕對和普遍,再生(約翰3點03分, 2肺心病。 5時17分) 。 (5.) From the universality of death (Rom. 5:12-20). (五)由普遍性死亡(羅馬書5:12-20 ) 。

Various kinds of sin are mentioned, (1.) "Presumptuous sins," or as literally rendered, "sins with an uplifted hand", ie, defiant acts of sin, in contrast with "errors" or "inadvertencies" (Ps. 19:13).各種單中提到, ( 1 ) "冒昧的消業論" ,還是從字面上作出的, "捷聯慣導系統與一個隆起的手" ,即違抗行為罪,而相比之下, "錯誤"或" inadvertencies " (詩篇19 : 13 ) 。 (2.) "Secret", ie, hidden sins (19:12); sins which escape the notice of the soul. ( 2 ) "秘密" ,即隱蔽的罪過( 19時12分) ;罪孽而逃離該公告的心靈。 (3.) "Sin against the Holy Ghost" (qv), or a "sin unto death" (Matt. 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace. ( 3 ) "單對聖靈" (請參閱) ,抑或是"單以至於死" 。 ( 12:31 , 32 : 1約翰5:16 ) ,這無異於一場蓄意排斥反應的恩典。


Sin單仲偕

Advanced Information 先進的信息

In the biblical perspective, sin is not only act of wrongdoing but a state of alienation from God.在聖經的角度來看,單不僅是法的不法行為,但一個國家的疏離,來自上帝。 For the great prophets of Israel, sin is much more than the violation of a taboo or the transgression of an external ordinance.為維護社會政治穩定以色列的先知,單是較違反禁忌或海侵的一個外部條例。 It signifies the rupture of a personal relationship with God, a betrayal of the trust he places in us.它標誌著破裂個人與天主的關係,背叛信任他的地方。 We become most aware of our sinfulness in the presence of the holy God (cf. Isa. 6:5; Ps. 51:1-9; Luke 5:8).我們成為最清楚,我們的罪孽,在在場的教廷神(參見伊薩。 6時05分;聚苯乙烯。 51:1-9 ;盧克5時08分) 。 Sinful acts have their origin in a corrupt heart (Gen. 6:5; Isa. 29:13; Jer. 17:9).罪孽深重的行為有其原產地在一個腐敗的心(創6時05分;伊薩。你只要...噢! ;哲。 17時09分) 。 For Paul, sin (hamartia) is not just a conscious transgression of the law but a debilitating ongoing state of enmity with God.為保羅,單仲偕( hamartia )不僅是一個自覺的海侵的法律,而是一種使人衰弱的國家正在進行的敵意與上帝。 In Paul's theology, sin almost becomes personalized.在保羅的神學,單幾乎成了個性。 It can be thought of as a malignant, personal power which holds humanity in its grasp.它可以被看作是一種惡性腫瘤,個人權力的掌握人類在其掌控之中。

The biblical witness also affirms that sin is universal.聖經中的證人還申明單是普遍的。 "All have sinned and fall short of the glory of God," Paul declares (Rom. 3:23 RSV). "都有罪和名不符實,神的榮耀, "保羅宣稱(羅馬書3點23呼吸道合胞病毒) 。 "There is not a righteous man on earth who does what is right and never sins" (Eccles. 7:20 NIV). "有沒有正義的人在地球上誰做什麼是正確的,並沒有罪孽" ( eccles. 7時20分證) 。 "Who can say, 'I have kept my heart pure; I am clean and without sin'?" " ,可以說, '我一直在代表我的心純潔,我乾淨,並沒有罪" ? (Prov. 20:9 NIV). ( prov.為證: 20時09分) 。 "They have all gone astray," the psalmist complains, "They are all alike corrupt; there is none that does good, no, not one" (Ps. 14:3 RSV). "他們已經誤入歧途, "詩人抱怨, "他們都是一樣腐敗是沒有的,這很好,不,不是一" (詩篇14時03呼吸道合胞病毒) 。

In Reformed theology, the core of sin is unbelief. This has firm biblical support: in Gen. 3 where Adam and Eve trust the word of the serpent over the word of God; in the Gospels where Jesus Christ is rejected by the leaders of the Jews; in Acts 7 where Stephen is martyred at the hands of an unruly crowd; in John 20:24-25 where Thomas arrogantly dismisses the resurrection of Jesus. 在改革神學,其核心單是不信 ,這是聖經的堅定支持:在將軍三日亞當和夏娃信託一詞的毒蛇超過上帝的話;福音而耶穌基督是拒絕了由領導成員猶太人在行為7如斯蒂芬是烈屬,在手中的一個粗野的人群;約翰20:24-25凡托馬斯目空一切罷免復活的耶穌。

Hardness of heart, which is closely related to unbelief (Mark 16:14; Rom. 2:5), likewise belongs to the essence of sin.硬度的心臟,這是密切相關的不信者( 16時14馬克;光碟。 2時05分) ,同樣屬於本質的罪過。 It means refusing to repent and believe in the promises of God (Ps. 95:8; Heb. 3:8, 15; 4:7).它意味著拒絕悔改,並相信在承諾的神(詩篇95:8 ;以弗所書3時08分, 15人; 4時07分) 。 It connotes both stubborn unwillingness to open ourselves to the love of God (II Chr. 36:13; Eph. 4:18) and its corollary, insensitivity to the needs of our neighbor (Deut. 15:7; Eph. 4:19).它蘊含既固執,不願公開自己向上帝的愛(二人權委員會。 36:13 ;以弗所書4時18分)和它的必然結果,麻木不仁,以滿足我們的鄰居(申命記15時07分;以弗所書4時19分) 。

Whereas the essence of sin is unbelief or hardness of heart, the chief manifestations of sin are pride, sensuality, and fear.而本質上的罪是不信者或硬度的心臟,行政表現的罪過是感到驕傲,是性感,與恐懼。 Other significant aspects of sin are self-pity, selfishness, jealousy, and greed.其他重要方面的罪過是自我憐憫,自私,嫉妒,貪婪。

Sin is both personal and social, individual and collective.單是個人與社會,個人與集體。 Ezekiel declared: "Now this was the sin of your sister Sodom: She and her daughters were arrogant, overfed, and unconcerned; they did not help the poor and needy" (16:49 NIV).以西結書宣稱: "現在,這是罪過,你的妹妹路透社:她和她的女兒卻夜郎自大,太多,而袖手旁觀;他們沒有幫助窮人和有需要的" ( 16時49分證) 。 According to the prophets, it is not only a few individuals that are infected by sin but the whole nation (Isa. 1:4).據先知,它不僅是一個個別人認為是感染單,但全國上下(以賽亞書1:4 ) 。 Among the collective forms of sin that cast a blight over the world today are racism, nationalism, imperialism, agism, and sexism.其中集體形式的單仲偕認為,投下了疫病,遍布世界各地,今天是種族主義,民族主義,帝國主義, agism ,和性別歧視。

The effects of sin are moral and spiritual bondage, guilt, death, and hell.的影響,單是道德和精神枷鎖,內疚,死亡,與地獄。 James explained: "Each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death" (1:14-15 RSV).詹姆斯解釋說: "每個人的誘惑時,他是被誘及引誘他自己的慾望,那慾望的時候,它已經構思生下單;單時,它是充滿成長帶來了死" ( 2:14-15呼吸道合胞病毒) 。 In Paul's view, "The wages of sin is death" (Rom. 6:23 RSV; cf. I Cor. 15:56).在保羅看來, "罪的工價就是死" (羅馬書6時23呼吸道合胞病毒;比照,我肺心病。 15時56分) 。

According to Pauline theology, the law is not simply a check on sin but an actual instigator of sin.據寶蓮,神學,法律是不是一個簡單的檢查單,但實際指使人的罪過。 So perverse is the human heart that the very prohibitions of the law that were intended to deter sin serve instead to arouse sinful desire (Rom. 7:7-8).如此倒行逆施,是人的心情非常禁令的法律意在阻止單服務,而是要喚起罪孽深重的願望(羅馬書7:7-8 ) 。

Biblical faith also confesses that sin is inherent in the human condition.聖經信仰也承認,單是固有的人的條件。 We are not simply born into a sinful world, but we are born with a propensity toward sin.我們不是簡單地出生在一個罪惡的世界,但我們卻天生有傾向單。 As the psalmist says, "The wicked go astray from the womb, they err from their birth, speaking lies" (Ps. 58:3; cf. 51:5).正如詩人說, "惡人走入歧途,從子宮裡,他們也會犯錯,從出生時,講的謊言" (詩篇58:3 ;比照51:5 ) 。 Church tradition speaks of original sin, but this is intended to convey, not a biological taint or physical deformity, but a spiritual infection that in some mysterious way is transmitted through reproduction.教會傳統,講的原罪,但是這是為了傳達,而不是一個生物的污點或身體畸形,而是一種精神的感染,在一些神秘的方式是透過再生產。 Sin does not originate from human nature, but it corrupts this nature.罪過不源於人的本性,但它使人腐化,這種性質的。

The origin of sin is indeed a mystery and is tied in with the problem of evil. The story of Adam and Eve does not really give us a rationally satisfactory explanation of either sin or evil (this was not its intention), but it does throw light on the universal human predicament. It tells us that prior to human sin there was demonic sin which provides the occasion for human transgression. Orthodox theology, both Catholic and Protestant, speaks of a fall of the angels prior to the fall of man, and this is attributed to the misuse or abuse of the divine gift of freedom.起源單的確是一個謎,是為了配合的問題,邪惡。 故事中的亞當和夏娃沒有真正給我們一個合理滿意的解釋,無論是單或邪惡(這一點很重要,其用意不是不) ,但是這並不丟光對人類普遍的困境,它告訴我們,以前人的罪過有惡魔單規定之際,為人類侵。 東正教神學,無論是天主教和新教,講一個天使的墮落前的秋天,管人,管這是由於誤用或濫用的神聖禮物的自由。 It is the general consensus among orthodox theologians that moral evil (sin) sets the stage for physical evil (natural disaster), but exactly how the one causes the other will probably always remain a subject of human speculation.這是因為一般的共識,東正教神學家認為,道德上的邪惡(茜)大顯身手的舞台,為物理邪惡(自然災害) ,但究竟怎樣一個原因,其他可能會始終成為人的主體的投機活動。

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


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Mortal Sin凡人單

Advanced Information 先進的信息

Mortal Sin is sin causing spiritual death.凡人單是單造成精神上的死亡。 The biblical teaching is clear: all sin is mortal inasmuch as its intrusion into human experience is the cause of every man's death (Rom. 5:12; 6:23). Roman Catholic moral theology sees sin as two-fold: mortal and venial. Mortal sin extinguishes the life of God in the soul; venial sin weakens, but does not destroy that life.聖經教學是明確的:所有的罪過是凡人,因為其侵入人體的經驗,是導致每名男子的死因(羅馬書5時12分; 6時23分) 。 羅馬天主教道德神學認為單為兩方面:凡人venial 。凡人單取消了生命的神的靈魂; venial單削弱,但並沒有摧毀生命。 In venial sin the agent freely decides to perform a specific act; however, in doing so he does not purpose to become a certain type of person.在venial單代理人自由決定,以執行特定的行為,但是,在這樣做時,他不宗旨,以成為某一類型的人。 In venial sin the individual performs an act, but deep within himself he yearns to be the type of individual who opposes that action.在venial單個人表現的行為,但深身上,他渴望成為類型的個別人反對這一行動。 Thus, in venial sin there is a tension between the action and the individual performing the act.因此,在venial單有一種緊張關係的行動和個人表演的行為。 Mortal sin involves the agent totally.凡人單涉及劑完全。 He determines not only to act in a specific manner, but expresses therein the type of individual he wishes to be in and through that action.他不僅決定採取行動,在一個特定的方式,但同時也表示,因此該類型的個人,他希望成為的,並通過這一行動。 The result is spiritual death.其結果是靈魂的死亡。

Evangelical Christians take seriously the biblical evaluation of the grave nature of certain sins.福音派基督徒認真對待聖經評價的嚴重性質,在一定的罪孽。 Our Lord spoke of the "sin that has no forgiveness" (Matt. 12:31-32; Mark 3:28-30; Luke 12:10); Paul teaches that those who participate in certain specified sins are excluded from the kingdom (I Cor. 6:9; Gal. 5:21; I Thess. 4:6); John gives clear instructions concerning prayer for those who have committed the "sin unto death" (I John 5:16; cf. Heb. 6:4-6).我們的主說, "單仲偕認為,沒有寬恕的" 。 ( 12:31-32 ;馬克3:28-30 ;路加福音12:10 ) ;保羅教導我們,那些參與某些特定的罪孽被排除在英國(林前。 6時09分;加爾。 5時21分,我帖前4:6 ) ;約翰給出明確的指示,有關祈禱,為那些犯有"罪過,以至於死" (約翰5:16 ;比照以弗所書六: 4 - 6 ) 。 These passages cannot be dismissed lightly; they impinge decidedly upon our theme and call for the closest exegetical attention.這些通道不能輕率否定,他們衝擊後,斷然的,我們的主題,並呼籲最接近訓詁注意。

FR Harm神父傷害
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
J. Greenwood, Handbook of the Catholic Faith; RB McBrien, Catholicism, II; NCE, XIII; L. Berkhof, Systematic Theology; CC Ryrie, The Holy Spirit; AH Strong, Systematic Theology; HC Thiessen, Lectures in Systematic Theology; JT Mueller, Christian Dogmatics; F. Pieper, Christian Dogmatics, I, 571ff.; CFW Walther, The Proper Distinction Between Law and Gospel. j.格林伍德,手冊的天主教信仰;銣mcbrien ,天主教二;羅富國教育學院,十三;研究,伯克霍夫的,有系統的神學;消委會ryrie ,聖靈;啊強烈的,有系統的神學;高等法院泰森,講座,在系統神學;特魯利米勒,基督教dogmatics ;樓皮珀,基督教dogmatics ,我, 571ff 。 ; cfw Walther稱,正確區分法律和福音。


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Seven Deadly Sins七個致命的罪孽

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At an early stage in the life of the church, the influence of Greek thought (with its tendency to view sin as a necessary flaw in human nature) made it necessary for the church to determine the relative seriousness of various moral faults.在早期階段,在教會生活中,影響希臘思想(及其發展趨勢,以期單作為一個必要的缺點,人的本性) ,所以有必要對於教會,以確定相對嚴重性的各項德育故障。 This ultimately gave rise to what is commonly referred to as the seven deadly sins, a concept which occupies an important place in the order and discipline of the Roman Catholic Church.這最終引起了什麼是被稱為七個致命的罪孽,一個概念,它佔據著重要地位,在秩序和紀律,羅馬天主教教堂。

These sins are pride, covetousness, lust, envy, gluttony, anger, sloth. KE Kirk stresses that they are to be understood as "capital" or "root" sins rather than "deadly" or "mortal" (viz., sins which cut one off from his true last end). 這些罪過是自豪感, covetousness ,利令智昏,妒忌,吃喝玩樂,憤怒,懶惰。軻柯克強調,他們是可以理解為"資本"或"根"的罪過,而不是"致命"或"死亡" (即,其中捷聯慣導系統削減一次性從他的面目去年年底) 。 They are the "sinful propensities which reveal themselves in particular sinful acts."他們是"罪孽深重propensities其中透露自己尤其是罪孽深重的行為" 。 The list represents an attempt to enumerate the primary instincts which are most likely to give rise to sin.名單上的一個嘗試,以列舉的首要本能,其中最有可能引起單。

Even though the original classification may have been monastic in origin (cf. Cassian, Collationes Patrum, vs. 10), under the influence of Gregory the Great (who has given us the classical exposition on the subject: Moralia on Job, esp. XXXI.45) the scope was widened and along with the seven cardinal virtues they came to constitute the moral standards and tests of the early Catholic Church.即使原來的分類可能已被寺院的起源(參見cassian , collationes patrum ,低於10 )的影響下,格里高利大(誰給我們的經典論述,關於主題: moralia介紹求職,電除塵器。第三十一.45 )的範圍擴大,而且隨著七個美德,他們來到構成了道德標準和測試的早期天主教教堂。 In medieval scholasticism they were the subject of considerable attention (cf. esp. Aquinas, Summa Theologica, II.ii.).在中世紀經院,他們的議題相當關注(參見電除塵器。阿奎那,總結theologica , ii.ii. ) 。

RH Mounce銠mounce
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
Fr.神父。 Connell, New Baltimore Catechism; J. Stalker, The Seven Deadly Sins; H. Fairlie, The Seven Deadly Sins Today.康奈爾,新的巴爾的摩講授的J.纏擾,七個致命的罪孽;每小時費爾利,七個致命的罪孽。


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