顯示具有 限定的救贖 標籤的文章。 顯示所有文章
顯示具有 限定的救贖 標籤的文章。 顯示所有文章

2017-04-18


我認為在加爾文主義五要點中限定的救贖是最具爭議性和最易引發混亂與恐慌的一點。這項教義主要是關於上帝最初的目的、計劃、或設計:差遣基督來到世上,被釘死在十字架。差遣自己的兒子在十字架上受死,使每個人都可能獲得拯救,這是父上帝的目的,但有可能上帝兒子的死不是對任何人都有果效?也就是說,上帝僅僅差遣基督到十字架上受死,使救恩成為可能,還是上帝從永恒就有一個救贖計劃,其中根據祂豐盛的恩典和永恒的揀選,祂設計贖罪,以確保救贖祂的子民?限定的救贖在最初的設計裡嗎?

我寧願不用限定的救贖這名詞,因為它會引起誤解。我更願意用明確的救贖或明確的贖罪,來表達父上帝設計的救贖工作,特別為選民提供救恩,即耶穌基督為祂的羊死,和為父上帝所賜給祂的人舍命。

我們經常聽到被用來作為反對明確的贖罪這觀念的其中一段經文,這段經文是彼得後書三章8–9節:「這一件事你們不可忘記:在主看來,一日如千年,千年如一日。 主決不耽延他的應許,像有些人以為他是耽延的一樣;其實他是寬容你們,不願有一人滅亡,卻願人人都悔改。」(《聖經新譯本》) 這段經文中的「一人」是「我們」的直接先行詞,我認為十分清楚,彼得說上帝不願意我們任何一個人滅亡,卻願我們所有人都得拯救。祂不是說所有人無一例外; 我們是指彼得所說的相信的人。我不認為,我們希望相信上帝差遣基督在十字架上受死,然後兩指交叉,期望有人會充分利用這次贖罪。 我們的神觀是有別的。 我們的觀點認為,救贖具體的罪人是上帝永恒的計劃,這個計劃和設計經過完美的構想,被完美地執行,以致上帝拯救祂的子民的旨意藉著基督的贖罪之工而成就。

這並不是說,在耶穌基督贖罪的價值或功德上設置一個限度。傳統上說基督的贖罪工作對所有人來說是足夠的。 也就是說,它的功績價值足以遮蓋所有人的罪(譯按:基督的救贖足夠償付所有人的罪債),而且任何信靠耶穌基督的人都肯定會領受贖罪所帶來的豐足恩福。明白福音必須普世地傳講同樣重要。 這是另一個爭議點,因為一方面,福音無一例外地邀請所有聽力所及範圍之內的人,但是,福音不是無條件地赐予任何人,在這個意義上說,福音的赐予不是普世性的。福音赐予任何悔改其罪的人。 顯然,基督贖罪的功績賜給所有相信的人和所有悔改其罪的人。


在下一篇文章,我們將思考郁金香(TULIP)中的 I,即不可抗拒的恩典(irresistible grace)。


TULIP and Reformed Theology: Limited Atonement
FROM R.C. Sproul

I think that of all the five points of Calvinism, limited atonement is the most controversial, and the one that engenders perhaps the most confusion and consternation. This doctrine is chiefly concerned about the original purpose, plan, or design of God in sending Christ into the world to die on the cross. Was it the Father’s intent to send His Son to die on the cross to make salvation possible for everyone, but with the possibility that His death would be effective for no one? That is, did God simply send Christ to the cross to make salvation possible, or did God, from all eternity, have a plan of salvation by which, according to the riches of His grace and His eternal election, He designed the atonement to ensure the salvation of His people? Was the atonement limited in its original design?

I prefer not to use the term limited atonement because it is misleading. I rather speak of definite redemption or definite atonement, which communicates that God the Father designed the work of redemption specifically with a view to providing salvation for the elect, and that Christ died for His sheep and laid down His life for those the Father had given to Him.

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THE REDEMPTION OF SPECIFIC SINNERS WAS AN ETERNAL PLAN OF GOD…ACCOMPLISHED BY THE ATONING WORK OF CHRIST. —R.C. SPROUL
One of the texts that we often hear used as an objection against the idea of a definite atonement is 2 Peter 3:8–9: “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” The immediate antecedent of the word any in this passage is the word us, and I think it’s perfectly clear that Peter is saying that God is not willing that any of us should perish, but that all of us should come to salvation. He’s not speaking of all mankind indiscriminately; the us is a reference to the believing people to whom Peter is speaking. I don’t think we want to believe in a God who sends Christ to die on the cross and then crosses His fingers, hoping that someone will take advantage of that atoning death. Our view of God is different. Our view is that the redemption of specific sinners was an eternal plan of God, and this plan and design was perfectly conceived and perfectly executed so that the will of God to save His people is accomplished by the atoning work of Christ.

This does not mean that a limit is placed on the value or the merit of the atonement of Jesus Christ. It’s traditional to say that the atoning work of Christ is sufficient for all. That is, its meritorious value is sufficient to cover the sins of all people, and certainly anyone who puts his or her trust in Jesus Christ will receive the full measure of the benefits of that atonement. It is also important to understand that the gospel is to be preached universally. This is another controversial point, because on the one hand the gospel is offered universally to all who are within earshot of the preaching of it, but it’s not universally offered in the sense that it’s offered to anyone without any conditions. It’s offered to anyone who believes. It’s offered to anyone who repents. Obviously the merit of the atonement of Christ is given to all who believe and to all who repent of their sins.

In the next post, we will consider the I in TULIP, irresistible grace.


【專題學習之基督代贖的範圍 The Extent ofChrist’s Atonement】


基督代赎的范围
摘自《基要神學(二)救贖的神》,呂沛淵著,海外校園出版。

代贖的範圍
摘自《再思救贖奇恩》Redemption Accomplished and Applied,第一部 救贖的成就,第四章 代贖的範圍,约翰·慕理(John Murray)著/陳妙玲譯,天道書樓。

有關多特信經的摘錄
古墓博士摘錄

勿再以「加爾文主義」這容易誤導人的名詞來形容改革宗正統
摘錄自:《神學的故事》(The Story of Christian Theology)書評,曾劭愷著。(標題另加)

《祂替我受刑罚》摘錄
《祂替我受刑罚》In My Place Condemned He Stood,巴刻(J.I.Packer)狄馬可(Mark Dever)著/駱鴻銘、王之瑋、彭彥華譯,改革宗出版有限公司,2013

61  救贖  Atonement
作者: 史鮑爾 (R.C. Sproul) 譯者: 姚錦榮
摘自《神學入門》《Essential Truths of the Christian Faith , 更新傳道會出版

62.  限定的救贖  Definite Atonment
作者史鮑爾 (R.C. Sproul) 譯者姚錦榮
摘自《神學入門》《Essential Truths of the Christian Faith , 更新傳道會出版https://plus.google.com/u/2/105106813742373627205/posts/37KY9Enhahb
https://yibaniba.blogspot.com/2017/07/62.html

特定的救贖:耶穌為誰而死?
摘錄自《新譯本研讀版聖經》p. 1648環球聖經公會(2013

神学问答61:“限定的救赎”是什么意思?
 誠之译

“限定的救赎”合乎圣经吗?
"Limited Atonement- is it Biblical?"
誠之译

郁金香與改革宗神學:限定的救贖
TULIP and Reformed Theology: Limited Atonement
作者: R.C. Sproul   譯者: Maria Marta

限定的救贖
Definite Atonement
誠之摘自 巴刻著,《簡明神學》(更新傳道會,1999), 120-121頁。
(部分翻譯略作更動,以更符合原文的意思)
https://yibaniba.blogspot.com/2019/12/definiteatonement-1999-120-121-httpswww.html
http://peddrluo.ccblog.net/archives/2008/31485.html

限定的救赎Definite Atonement

限定的救贖 Definite Atonement
作者: O. Palmer Robertson译者:诚之
译自After Darkness, Light., (P&R, 2003) pp. 95-110

巴刻:欧文《基督之死吞灭死亡》 前言 
J. I. Packer’s Introductory Essay   to John Owen’s The Death of Death in the Death of Christ
作者:巴刻(J. I. Packer)  译者:诚之

主愛長闊高深——主基督贖罪的範圍 
作者: 呂沛淵
摘錄自《唯獨基督》第二章,呂沛淵著, 台北歸正出版社

為什麼「確定的贖罪」必然是真的?
Why Definite Atonement (Particular Redemption) Must Be True
作者:Geoffrey R. Kirkland 譯者:誠之

Why Does It Matter? 
作者: Jonathan Gibson  譯者: Maria Marta

神子在救恩上的主权
THE SOVEREIGNTY OF GOD THE SON IN SALVATION
作者:宾克(A.W. PINK'S)译者: 易铭

多特信經簡介
作者: R. Scott Clark   譯者:王一

从多特而来的信经
作者:W.Robert Godfrey  譯者:何德澤
摘錄摘自《宗教改革掠影》Reformation Sketches第十六章, 145-155页,群言出版社。

坚守之恩  The Means of Persevering Grace
作者:W. Robert Godfrey   译者:王一

阿民念主义Arminianisms  
作者:巴刻(James I. Packer

到底有几点?  How many points?
作者:查理·穆勒(Dr.Richard A. Muller  译者:王一

为何亚米念主义「赢了」
Why Did Arminianism “Win”?
作者: R. Scott Clark   译者:王一

《阿米念主义现形记》
A Display of Arminianism
John Owen

圖片精選: 亞米念主義乃是神學上的『壞疽』