Ultradispensationalism ultradispensationalism

Advanced Information 先進的信息

Dispensationalists distinguish Israel from the church and so look for a point in history at which God's redemptive program changed from the one form of administration to the other. The most common dispensationalism finds the beginning of the church in Acts 2 with the Spirit's coming at Pentecost. dispensationalists區分以色列從教堂等,尋找一個點,在歷史上上帝的救贖計畫改變,從一種形式的行政手段管理向其他。最常見dispensationalism認定開始教會行為二日與精神的未來在五旬。 From the standpoint of Acts 2 dispensationalism two other views seem extreme, or "ultra." According to Acts 13 dispensationalism the church began when Paul started his mission to Jews and Gentiles (Acts 13:2).從這個角度看的行為二日 dispensationalism其他兩個觀點似乎極端的情況下,還是"超" ,但按照行為13 dispensationalism教會開始的時候,保羅開始了他的使命,以猶太人和外邦人(使徒13時02分) 。 According to Acts 28 dispensationalism the church began toward the end of Paul's ministry with his reference to Israel's rejection of the kingdom of God and the sending of God's salvation to the Gentiles (Acts 28:26 - 28).根據行為28 dispensationalism教會開始走向結束保羅商務部與他提及以色列拒絕神的國度,並派遣上帝的救恩向外邦人(使徒行28:26 -2 8) 。

Acts 28 dispensationalism is sometimes called Bullingerism after its leading proponent, Ethelbert William Bullinger (1837 - 1913).行為28 dispensationalism有時也被稱為bullingerism後,其主導的提議者, ethelbert威廉布凌格( 1837 -1 913年) 。 Other writers holding this position include Charles H Welch, A E Knoch, Vladimir M Gelesnoff, and Otis R Sellers.其他作者持這一立場包括查爾斯h韋爾奇,美國運通knoch ,弗拉基米爾米gelesnoff ,奧的斯r賣家。 Bullinger's analysis of the NT led to three dispensations where Acts 2 dispensationalism has two (Israel before Pentecost and the church after Pentecost).布凌格的分析新台幣導致三名dispensations那裡行為二日dispensationalism有兩個(以色列前五旬和教會後,五旬節) 。 Bullinger's first administration encompassed the time of the Gospels when Christ offered the kingdom of Jews only and entrance was signified by water baptism.布凌格的第一屆政府所涵蓋的時候,福音的時候,所提供的基督王國的猶太人只有和入口標誌水的洗禮。 Second was the traditional period in Acts and the earlier NT epistles when the apostles offered the Jews participation in the "bride church" and practiced two baptisms, in water and in the Spirit.二是傳統的時期,在行為及早前新台幣書信時,使徒們所提供的猶太人參加"新娘教會" ,並實行兩受洗儀式,在水中和在精神。 Third was the oneness of Jew and Gentile in the body of Christ addressed in Paul's prison epistles (Ephesians, Colossians, Philippians, 1 Timothy, Titus, and 2 Timothy) and entered by Spirit baptism alone.三是單一性的猶太人和gentile在基督的身體在保羅的監獄書信(以弗所書,歌羅西書, philippians , 1提摩太,提多,提摩太) ,並進入由精神的洗禮。

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
Bullinger based some of his arguments upon dichotomies of words that did not refer to incompatible realities.布凌格基於他的一些論點後,一分為二的話,沒有提到格格不入的現實。 For example, the ordinances of baptism and the Lord's Supper had to do with the flesh only and so had no place in the body of Christ alleged to be of the Spirit only.舉例說,條例的洗禮和主的晚餐了,難道與肉體,只有等不應出現在基督的身體對被控告的精神而已。 Bullinger failed to understand that just as the inner and outer man can be one man, so the inner Spirit baptism and outer water baptism can constitute one baptism.布凌格不理解,就如內,外男子可以一人,因此,黨內精神的洗禮和外層空間水的洗禮,可以構成一個洗禮。 The church, as many recent studies have indicated, is made up of tangible people in bodies meeting together in visible gatherings for the purposes of ministering to the whole person, both spirit and body.教會,因為許多最近的研究表明,是由無數有形的人,在班子會議上,一併有形聚會為目的的服事,以整人,無論是精神和身體。 Christ's reference to baptism in the Great Commission need not exclude it from application to today's church.基督的參考洗禮,在大使命的需要,並不排除它從申請到今天的教會。

Spokesmen for the Acts 13 dispensationalism are J C O'Hair, C R Stam, and Charles F Baker, author of a major textbook, A Dispensational Theology.代言人行為13 dispensationalism是jco'hair ,鉻斯塔姆和Charles f貝克,作者的一個主要教材, dispensational神學。 Baker's name is associated with the Grand Rapids Grace Bible College, which prepares people for ministry in Grace Gospel Fellowship and the Worldwide Grace Testimony.貝克的名字,是與大急流恩典神學院,準備的人,為教育部在恩典福音團契及其在世界範圍內的寬限期證詞。

Answering the Acts 28 dispensationalism.回答行為28 dispensationalism 。 Baker notes that Paul's statement (Acts 28:28) does not mark the beginning of the body of Christ but should be understood in the past tense, the gospel had been sent to the Gentiles (R S V , N I V , and others).貝克指出,保羅的聲明(使徒行28:28 ) ,並不標誌著基督的身體,但應該理解,在過去的緊張,福音已送往外邦人( RSV的,你們和其他) 。 Baker also argues effectively for the unity of all the Pauline epistles in their teaching about the church.貝克還稱,為有效地團結一切寶蓮說教會在其教學約教會。 In Paul's letters he finds support for the practice of the Lord's Supper (1 Cor. 11) but not water baptism.在保羅的信,他認為支持的實踐主的晚餐( 1肺心病11段) ,而不是水的洗禮。 Paul's transitional use of water baptism for Jews (he assumes) is not regarded as normative for Gentiles (1 Cor. 1:13 - 17).保羅的過渡利用水的洗禮,為猶太人(他假設) ,則不會被視為規範,為外邦人( 1肺心病。 1:13 -1 7) 。 Baker interprets baptism in Rom.貝克在解釋洗禮光盤。 6:3 - 4 as mere Spirit baptism, but as has been noted, it may best be understood as both inner Spirit baptism and outer water baptism.選手-4僅僅作為精神的洗禮,但正如有人所指出的,它可能最好被理解為雙方的內在精神的洗禮和外層空間水的洗禮。

In defense of Acts 2 dispensationalism Charles C Ryrie argues that the question is when God initially formed the church, not when it was first understood.在國防部的行為二日dispensationalism查爾斯c ryrie爭辯說,問題是,當上帝初步形成了教會,而不是當它是第一個理解的。 Baker replies that God plainly stated what he was doing earlier, bringing in the consummation of all prophecy and offering the kingdom to Israel (Acts 2:16; 3:24).貝克回答說上帝赤裸裸地說明自己在做什麼比較,引進了圓滿的一切預言,並提供有關英國向以色列(使徒2時16分; 3時24分) 。 As late as Acts 11:16, he writes, the apostles preached only to Jews.正如已故的行為, 11:16 ,他寫道,使徒們所宣揚的,只有猶太人。 However, Baker failed to quote Acts 3:25, which explains that through the Jews all people on earth will be blessed.但是,貝克沒有競標行為3時25分,這說明,經過猶太人所有地球人就有福了。 Is the message in the early chapters of Acts to the Jews exclusively, or to the Jews first, in order that Samaritans and Gentiles also may be added to the church?是的訊息,在早期的章節行為向猶太人獨有的問題,或向猶太人首先,為了使撒瑪利亞會和外邦人,也可添加到教堂? Baker's attempt to divorce the Pentecostal reception of power from the Spirit's baptism cannot stand in the light of the total development in Acts.貝克的企圖離婚五旬節酒會的權力來源是精神的洗禮,不能袖手旁觀,在考慮整體發展中的行為。 The church began when believers in the crucified and risen Christ were baptized by the Spirit into one body (Acts 2:38, 41, 44, 47; cf. 1 Cor. 12:13) to which the Spirit added Samaritans (Acts 8:17) and Gentiles (Acts 10:28, 34 - 35, 45 - 48; 11:18).教會開始的時候,信徒在被釘十字架和復活的基督的洗禮,精神,使之成為一個機構(使徒2點38 , 41 , 44 , 47 ;比照一肺心病。 12時13分) ,其中精神補充說:撒瑪利亞(使徒8 : 17 )和外邦人(使徒行10:28 , 34 -3 5, 4 5- 48 ;1 1 :18)。

Baker's chief reason for objecting to Acts 2 dispensationalism is that what happened prior to Paul had been prophesied by the prophets, but nothing about the body of Christ was revealed before Paul.貝克的行政理由反對行為二日dispensationalism是什麼事之前,保羅曾預言由先知,但沒有提到基督的身體被揭露之前,保羅。 Such all or nothing reasoning is imposed upon Scripture, not drawn from it.這種全有或全無的推理是強加的經文,並非取自它。 The fact that Paul most fully understood, explained, and received the mystery of uniting Jew and Gentile in one body need not imply that Peter, Cornelius, and the Jerusalem church had grasped nothing of this truth (Acts 10:30 - 38; 11:1 - 18).事實,即保羅最充分的理解,解釋,並得到了神秘的團結猶太人和gentile於一個主體需要不意味著彼得,科尼利厄斯,和耶路撒冷教會掌握了什麼的,這真理(行為10:30 -3 8: 1 1: 1 -1 8) 。 Did not Jesus Christ lay the one foundation for the church and prepare the disciples to establish it?沒有耶穌基督奠定一個基礎,為教會和準備弟子,以建立它呢? Robert L Saucy shows that the church is built upon the entire work of Christ's first coming and is sustained through his present leadership.羅伯特升聖誕表明,教會是建立在整個工作基督的第一次來,並持續透過他的現任領導層。 But he also finds that the actual historical formation of the church occurred in Jerusalem on the day of Pentecost.但他也認為,實際的歷史形成教堂發生在耶路撒冷五旬節。

G R Lewis遺傳資源劉易斯
(Elwell Evangelical Dictionary) ( Elwell宣布了福音字典)

Bibliography 參考書目
E W Bullinger, How to Enjoy the Bible; A H Freundt, Encyclopedia of Christianity, II; L S Chafer, "Bullingerism," BS 104; C F Baker, A Dispensational Theology; C C Ryrie, Dispensationalism Today; J B Graber, Ultradispensationalism; R L Saucy, The Church in God's Program. EW向布凌格,如何享受聖經;啊弗羅因特,百科全書是基督教,二;最小二乘金龜子" , bullingerism , "布104個;比照貝克, dispensational神學;消委會ryrie , dispensationalism今天;了JB把握現在, ultradispensationalism ;研究部主管聖誕,教會在神的計劃。


Additional Note補充說明

Recently, a Minister who visited BELIEVE soundly criticized us for this author's presentation.最近,一位部長曾到訪相信穩妥地批評我們這個作者的介紹。 The Minister felt that this author was consistently denigrating 'late Acts' Dispensationalism in preference for Acts 2 Dispensationalism.部長認為,這是作者一貫貶低'遲交行為' dispensationalism在偏好行為二日dispensationalism 。 We do not see this bias, but we are now looking for a better overview article for our presentation.我們不認為這是出於政治偏見,但我們現正積極尋找一種更好的概述文章,為我們介紹。 Unfortunately, it seems that the proponents for each of the possibilities tend to write articles that strongly support their own point while severely attacking the opposing positions.不幸的是,似乎倡議者對於每一種可能性,往往寫文章說,堅決支持他們自己的點,同時嚴厲抨擊反對的立場。 Normally, we would just include several articles, presenting each position, but there do not seem to be 'short' articles available, and having this presentation be a combination of three separate hundred-screen articles doesn't seem appropriate.一般情況下,我們將只截取其中若干條款,提出每個崗位,但有說法似乎並不是以'短'文章提供,並經這個發布會是一個組合,分三個百幕式文章,似乎並不恰當。

The Minister was not done with us (or this author)!部長卻沒有這樣做,與我們(或筆者) ! He was also extremely irate that we did not present or discuss Acts 9 Dispenstionalism.他也極其憤怒,我們並沒有出席或討論行為9 dispenstionalism 。 Until his comment, we apparently had led sheltered lives, because we had been unaware that we had overlooked yet another alternative.直到他的評論,我們似乎已導致庇護生命,因為我們一直不知道,我們忽略了,但另一種選擇。 He claims that that position has existed since at least 1950, but we do not know how generally that position is held, or any facts on the matter.他聲稱,這一立場已存在了,因為至少在1950年,但我們不知道如何普遍這一立場舉行,或任何事實,對此事的意見。 We will look into it!我們會研究這個問題!

And finally, the visitor was incensed that the author of the above article stated that C R Stam supported Acts 13 Dispensationalism, when he knew for a fact that Stam supported Acts 9 Dispensationalism.最後,遊客被憤怒的說,作者的上述文章說,鉻斯塔姆和支持的行為, 13 dispensationalism ,當他知道一個事實,即斯塔姆支持行為9 dispensationalism 。 Again, we have no way (yet) of confirming these potential shortcomings in this presentation.再次,我們沒有辦法(但)證實這些潛在的缺點,在此陳述。 Until we can accumulate facts, we decided to let visitors to this page know about these claims.直到我們能夠積累事實,我們決定讓旅客來此頁知道這些索賠。


Another Additional Note另一項補充說明

It appears that the mid-Acts Dispensationalism, referred to above as Acts 13 Dispensationalism, has now split into at least four separate groups!看來,中行為dispensationalism ,上面提到的行為, 13 dispensationalism ,現在已分裂成至少4個獨立的群體! They seem to be very closely related in concept, all essentially relying on Acts 13, but they see the actual process beginning in: Acts 8, Acts 9, Acts 11, or Acts 13.他們似乎非常密切相關的概念,都基本上依靠行為13 ,但他們看到的實際進程的開端:行為八日,九日的行為,行為11 ,或行為13 。 As witnessed by the passionate note just above from a visitor to BELIEVE, these various groups seem to have intense feelings regarding their specific positions as being correct and the others being wrong!作為見證激情注意到剛剛從以上的遊客認為,這些不同的群體,似乎有激烈的感情,對於他們的具體位置,被糾正和其他正錯誤! However, with a "larger perspective" we still see value in the article at the beginning of this presentation, as distinguishing the broader categories of early-, mid- and late-Acts Dispensationalisms, as being substantially different.然而,在一個"大視野" ,我們仍然看到價值,在文章中,在本月初,陳述意見,作為區分廣義範疇的早期,中期和後期的行為dispensationalisms ,作為有很大不同的。 Where that article refers to Acts 13 Dispensationalism, we ask readers to realize that the author was apparently referring collectively to the four separate mid-Acts positions and groups.哪條是指行為13 dispensationalism ,我們要求讀者認識到,作者顯然是指集體向四個獨立中旬行為的立場和群體。

The dialogue between the four mid-Acts groups is ongoing, and the positions seem to still be somewhat fluid.之間的對話,四中行為的群體活動正在進行中,和立場似乎仍有點流體。 BELIEVE tries to never get tangled in ongoing controversies, so that's why we are still willing to lump the four together, even though it seems to upset all four groups!相信試圖永遠糾纏不清,在不斷的爭議,所以這也就是為什麼我們仍願整四個在一起,即使它似乎是為了打破所有四個群體! We suspect that in a few years, the specific positions and credibility of each of the four positions will be better established, and at that time, it will be appropriate for BELIEVE to add presentations of their separate positions.我們懷疑在未來幾年內,具體職位和信譽的四個方面中的每個職位將更好地確立起來,在那個時候,它會適合相信添加的陳述各自的立場。


Also, see:此外,見:
Dispensationalism dispensationalism
Covenant 盟約
Progressive Dispensationalism 漸進dispensationalism

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